TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 21:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Ti1 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 (Th1 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 (Ti1 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 (Th1 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
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, etc.
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Summary
Leviticus 21:1 initiates a series of specific, elevated purity regulations for the Aaronic priesthood, distinguishing them from the general Israelite population. This verse specifically prohibits priests from defiling themselves by contact with a dead person, underscoring their unique consecration to God and the absolute necessity of maintaining ritual purity to serve in the Tabernacle and mediate between a holy God and His people. This prohibition highlights the sanctity of life and the inherent incompatibility of death with the presence of the life-giving God.
Context
Literary Context
Leviticus 21:1 marks a distinct shift from the general laws of holiness applicable to all Israelites (chapters 17-20) to specific, stricter regulations for the priests, the "sons of Aaron." Chapters 21 and 22 delineate the elevated standards of personal conduct and ritual purity required for those consecrated to God's service, including rules concerning marriage, physical blemishes, and acceptable sacrifices. This particular verse sets the foundational principle for priestly purity regarding death, which is then elaborated upon in the subsequent verses (Leviticus 21:2-5), allowing for exceptions only for immediate family members (mother, father, son, daughter, brother, and virgin sister). The high priest, however, is held to an even more stringent standard, forbidden from defiling himself even for his parents (Leviticus 21:11). This progression demonstrates a hierarchy of holiness, with the priests, and especially the high priest, bearing a greater responsibility for maintaining ceremonial cleanliness due to their proximity to the holy things of God.
Historical & Cultural Context
In ancient Near Eastern cultures, contact with the dead often carried ritual implications, though the specific nature varied. For Israel, death was intrinsically linked to impurity, representing the antithesis of life, which belongs to God. This concept is deeply embedded in the Mosaic Law, where various forms of defilement, particularly those related to death, rendered an individual ritually unclean and temporarily unable to participate in communal worship or approach sacred spaces. For example, Numbers 19 details the elaborate purification rituals for those who had come into contact with a corpse, emphasizing the pervasive nature of this impurity. The priests, as mediators between God and Israel, were required to embody a higher state of purity to ensure the sanctity of the Tabernacle and its services. Their role involved handling holy offerings and ministering directly in God's presence, making any defilement, especially by death, a serious impediment to their sacred duties. This prohibition served to visually and practically reinforce the absolute holiness of God and the separation required of those who served Him.
Key Themes
Leviticus 21:1 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of holiness, emphasizing God's absolute purity and the corresponding demand for holiness from His people, especially those who serve Him directly. This verse underscores the principle of separation for service, highlighting that the priests were set apart from the common Israelites for a unique, consecrated role, requiring a higher standard of purity. It also reinforces the stark contrast between life and death, portraying death as a source of impurity that is incompatible with the life-giving presence of God, whose dwelling was the Tabernacle. This foundational prohibition for priests lays the groundwork for understanding the profound theological implications of their role as mediators, who must be ritually clean to approach a holy God and facilitate worship for a people called to be holy, as commanded in Leviticus 19:2. The entire sacrificial system and the laws of purity, including those for the priests, ultimately pointed to the need for a perfect, undefiled mediator to bridge the gap between sinful humanity and a holy God, a theme that resonates throughout the Old Testament.
Exposition and Analysis
Key Word Analysis
This is the covenant name of God, often translated as "Yahweh" or "Jehovah," signifying "the self-Existent or Eternal." Its use here emphasizes that these are not human regulations but divine commands from the sovereign, unchanging God, underscoring their absolute authority and the theological weight of the priestly office.
Literally meaning "one officiating," this term refers to those consecrated to sacred service, particularly in offering sacrifices and mediating between God and humanity. The specific address to the "sons of Aaron" highlights their hereditary and exclusive role in the Israelite cultus, emphasizing their unique proximity to God's presence and thus their heightened responsibility for maintaining ritual purity.
This primitive root signifies a state of being "foul," particularly in a ceremonial or moral sense, leading to contamination. In the context of the Old Testament, to be ṭâmêʼ does not necessarily imply moral sin but rather a condition that renders a person ritually unfit for sacred activities, worship, or access to holy spaces. Contact with a corpse was one of the most significant sources of this ritual impurity, making one ṭâmêʼ and requiring a period of separation and ritual cleansing before restoration to the community's worship life. For priests, this defilement was particularly severe, as their very function depended on their state of purity.
While nephesh broadly refers to "a breathing creature" or "soul," in this specific context, the idiom "for the dead" (Hebrew: lᵉnephesh) refers to a deceased person or corpse. The Strong's definition includes the idiomatic use "dead(-ly)," indicating that contact with a dead body was the specific source of impurity prohibited for the priests. This emphasizes that even the natural human response to death (mourning, burial) must be subjugated to their consecrated status and the supreme importance of their ritual purity.
Verse Breakdown
"And the LORD said unto Moses,"
This opening phrase establishes the divine authority behind the command. It underscores that these are not human regulations but direct instructions from Yahweh, emphasizing their absolute and binding nature for the priests. This formula is common throughout the Pentateuch, highlighting the divine origin of the law.
"Speak unto the priests the sons of Aaron, and say unto them,"
This clause specifies the recipients of the command: the priests, identified as the descendants of Aaron. This direct address highlights their unique and distinct role within Israel, setting them apart from the general populace and indicating that these laws apply exclusively to their consecrated office. It also implies Moses' role as the divinely appointed mediator of these laws.
"There shall none be defiled for the dead among his people:"
This is the core prohibition. It strictly forbids any priest from becoming ritually unclean through contact with a corpse, even that of a family member (with specific, limited exceptions detailed in subsequent verses for common priests, but none for the high priest). The phrase "among his people" might refer to the general Israelite population, implying that even if a common Israelite could defile themselves for certain relatives, a priest could not, thus elevating the priestly standard of purity above that of the average Israelite. This command ensures the priests maintain a state of ritual purity essential for their service in the Tabernacle, which symbolized God's holy presence.
Literary Devices
The verse employs several significant literary devices. Direct Command is paramount, as the Lord issues an unequivocal instruction to Moses for the priests, leaving no room for interpretation or negotiation. This is reinforced by the Repetition of "speak unto" and "say unto them," emphasizing the divine origin and the importance of the message's precise transmission. There is also a strong element of Contrast implied, setting the priests apart from the common people regarding defilement. While common Israelites had provisions for defilement by the dead, the priests, by virtue of their sacred office, were held to a higher standard of purity. This contrast highlights the Symbolism of the priest's role as a living embodiment of holiness and separation, a stark representation of life in the presence of a God who is utterly distinct from death and decay.
Theological and Thematic Connections
Leviticus 21:1 profoundly emphasizes the principle of priestly holiness and separation. The priests were set apart, consecrated to God for sacred service, and their lives were to reflect this unique calling. Their purity was not merely ceremonial but deeply theological, symbolizing the absolute holiness of God and the necessity of a spotless mediator between a holy God and His people. Death, in the Mosaic Law, represented the antithesis of life and purity, a consequence of sin, and thus incompatible with God's life-giving presence in the Tabernacle. The prohibition against defilement by the dead underscored that the priests' primary allegiance and focus must be on God and His service, even above the natural human bonds of family and mourning. This principle of being "set apart" for God's purposes, maintaining spiritual and moral purity, resonates throughout Scripture for all who serve God.
Reflection and Application
While the specific ritual laws of Leviticus are not directly binding on New Testament believers, the profound spiritual principles they embody remain eternally relevant. As followers of Christ, we are called a "royal priesthood" (1 Peter 2:9), consecrated by the blood of Jesus and set apart for God's purposes. This verse challenges us to consider what "defiles" us in a spiritual sense today – anything that hinders our communion with God, compromises our witness, or distracts us from our sacred calling. Just as the ancient priests needed to maintain ritual purity to approach God's presence, we are called to pursue spiritual purity, separating ourselves from the "defilements of the world" (2 Corinthians 7:1) and living lives that reflect our identity as God's holy people. For those in leadership roles within the church, this passage places an even greater emphasis on personal integrity, moral uprightness, and a commitment to holiness that demonstrates a higher standard of devotion to God, recognizing that our lives are a testimony to the One we serve.
Questions for Reflection
FAQ
Why was contact with a dead body considered defiling in ancient Israel?
In ancient Israelite thought, death was fundamentally associated with impurity because it represented the antithesis of life, which belongs to God and is the ultimate expression of His holiness. God is the source of all life, and His presence is life-giving. Death, being the cessation of life, was seen as a disruption of God's perfect order, a consequence of sin (Romans 5:12), and thus inherently incompatible with His holy presence. Contact with a corpse, therefore, rendered an individual ritually unclean, making them temporarily unfit to participate in worship or approach the Tabernacle/Temple, which symbolized God's dwelling place. This was not about moral sin but about ritual status, emphasizing the absolute purity required to be in the presence of a holy God. The elaborate purification rituals, such as those described in Numbers 19, further underscore the seriousness of this defilement.
Does this law about not touching the dead apply to Christians today?
The specific ritual laws of Leviticus, including the prohibition against defilement by the dead, are part of the Old Covenant ceremonial law and are not directly binding on New Testament believers. Jesus Christ, through His perfect life, atoning death, and resurrection, fulfilled the requirements of the Mosaic Law (Matthew 5:17). He Himself touched the dead (Mark 5:41-42) and was not defiled, but rather brought life and cleansing. The New Testament teaches that believers are made spiritually clean through faith in Christ and are no longer subject to the Old Covenant's ceremonial regulations (Colossians 2:16-17). However, the underlying spiritual principle of pursuing holiness and avoiding spiritual defilement (e.g., from sin, worldly influences) remains profoundly relevant for Christians, who are called to be a "holy nation" and a "royal priesthood" (1 Peter 2:9).
Christ-Centered Fulfillment
Leviticus 21:1, with its stringent demands for priestly purity concerning death, finds its ultimate and profound fulfillment in Jesus Christ. The Old Testament priests, though consecrated, were themselves mortal and subject to defilement, requiring constant purification rituals and an unending succession of priests (Hebrews 7:23). Their inability to truly overcome death's defilement highlighted the need for a perfect, undefiled High Priest. Jesus, however, is that High Priest, "holy, innocent, undefiled, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He entered into the realm of death not to be defiled by it, but to conquer it. His perfect life meant He was never spiritually defiled by sin, and His physical death was a voluntary act of self-sacrifice, not a source of impurity but the means of ultimate cleansing. When Jesus touched the dead, as with Jairus's daughter (Mark 5:41-42) or the widow's son (Luke 7:14-15), He did not become unclean; rather, His touch brought life and purity, demonstrating His divine authority over death itself. Through His own death and resurrection, Christ has forever purified His people, enabling us, as a "royal priesthood" (1 Peter 2:9), to draw near to God with a clean conscience, no longer needing to fear ritual defilement from death, for He has overcome its sting and power (1 Corinthians 15:54-57). His sacrifice is the once-for-all purification that the Levitical laws could only foreshadow, making us truly holy and acceptable in God's sight (Hebrews 10:10-14).