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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 21:10–15. His two-level outline is real structure in the source text, so it is rendered as structure.
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, Co2 11:2. See Eze 44:22. Christ must have our first love, our pure love, our entire love; thus the virgins love thee (Sol 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, Ch2 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.
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Summary
Leviticus 21:10 delineates the stringent regulations for the High Priest, underscoring his unparalleled sanctity and unique mediatorial role within Israel. This verse specifically prohibits him from outward expressions of personal grief, such as uncovering his head or tearing his garments, thereby mandating the perpetual maintenance of his consecrated appearance. This injunction symbolizes the unwavering holiness of his divinely appointed office, which superseded all personal concerns and ensured his continuous fitness to represent a holy God before His people.
Context
Literary Context
Chapter 21 of Leviticus meticulously details the laws concerning the holiness required of priests, both common and high. While verses 1-9 establish prohibitions for all priests regarding contact with the dead, marriage, and physical blemishes, verse 10 introduces even more rigorous standards specifically for the High Priest. These heightened expectations underscore his unique position as the chief mediator between God and Israel, distinguishing him from his brethren. The chapter's progression reveals a gradient of holiness, culminating in the supreme sanctity demanded of the High Priest, whose life and conduct were to be an unblemished reflection of God's own purity. His role was not merely ceremonial but deeply spiritual, embodying the nation's covenant relationship with Yahweh.
Historical & Cultural Context
The High Priest held the most sacred office in ancient Israel, serving as the spiritual head of the nation and the primary intercessor on behalf of the people. His duties included presiding over the most solemn rituals, most notably the annual Day of Atonement, as described in Leviticus 16. His consecration involved a special anointing with oil and the donning of elaborate garments, as detailed in Exodus 29, marking him as set apart by God Himself. In ancient Near Eastern cultures, uncovering the head (often by letting hair become disheveled or removing a turban) and rending one's clothes were common and profound expressions of mourning, grief, or despair. For the High Priest, such displays were forbidden because his office symbolized the unbroken covenant and God's enduring presence. His personal sorrow could not be allowed to compromise his public function or suggest any defilement that might impede his ability to stand before a holy God on behalf of the nation. He was, in essence, a living icon of divine purity and continuity.
Key Themes
Leviticus 21:10 contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Primarily, it emphasizes Holiness (קדש), demonstrating the meticulous standards God requires for those who draw near to Him, particularly the High Priest, who embodies the nation's spiritual purity. This verse also highlights the theme of Separation (בדל), as the High Priest is set apart not only from common people but even from other priests, indicating his unique mediatorial role. His personal identity and emotional expressions are subordinated to the demands of his office, reinforcing the idea that his primary function is to represent a holy God to a sinful people and vice versa. Furthermore, it underscores the theme of Divine Representation, where the High Priest's unblemished appearance and conduct are crucial for maintaining the integrity of the covenant and ensuring the efficacy of atonement rituals. The prohibitions against mourning rituals, seen also in Leviticus 10:6 concerning Nadab and Abihu's deaths, reinforce the absolute necessity of upholding God's sanctity above all personal considerations.
Exposition and Analysis
Key Word Analysis
Active participle of כָּהַן; literally one officiating, a priest; also (by courtesy) an acting priest (although a layman); chief ruler, [idiom] own, priest, prince, principal officer. In this context, referring to the "high priest," it denotes the singular individual chosen for the supreme sacred office, distinct from and superior to all other priests, carrying the heaviest responsibilities for the nation's spiritual well-being and mediation before God.
From מָשַׁח; unction (the act); by implication, a consecratory gift; (to be) anointed(-ing), ointment. This refers to the sacred act of pouring specially prepared oil upon the High Priest's head, which was the physical sign of his divine appointment, spiritual endowment, and setting apart for holy service. It signified God's Spirit empowering him for his sacred duties and marking him as uniquely dedicated to Yahweh.
A primitive root; to loosen; by implication, to expose, dismiss; figuratively, absolve, begin; avenge, avoid, bare, go back, let, (make) naked, set at nought, perish, refuse, uncover. In this prohibition, it specifically refers to allowing one's hair to become disheveled or removing the priestly turban, which was a customary sign of mourning, degradation, or disgrace. For the High Priest, maintaining a composed and ordered appearance was crucial, as any such public display would contradict the solemn dignity and unwavering sanctity required of his office.
Verse Breakdown
"And he that is the high priest among his brethren"
This opening phrase immediately sets the subject apart, emphasizing his unique and elevated status within the priestly lineage. He is distinct from and superior to all other priests, bearing a singular responsibility.
"upon whose head the anointing oil was poured"
This clause highlights the divine origin and nature of his appointment. The anointing oil was not merely a ritual but a tangible sign of God's selection, sanctification, and empowerment, setting him apart for sacred service.
"and that is consecrated to put on the garments"
The elaborate priestly garments were integral to the High Priest's consecration and function, designed for "glory and for beauty" (Exodus 28:2). This phrase underscores that his office was not merely about personal character but also about the sacred vestments that symbolized his role and facilitated his mediation.
"shall not uncover his head"
This is the first specific prohibition, forbidding the High Priest from letting his hair become disheveled or removing his turban. Such an action, typically a sign of mourning or disgrace, would be unfitting for his holy office, which demanded a constant state of dignity and readiness for divine service.
"nor rend his clothes"
The second prohibition forbids the High Priest from tearing his garments, a common and profound expression of grief or horror. This restriction ensures that his public appearance remains unblemished by personal sorrow, maintaining the symbolic purity and unwavering composure necessary for his role as the nation's representative before God.
Literary Devices
Leviticus 21:10 employs several literary devices to convey its profound message. Symbolism is paramount, with the High Priest himself, the anointing oil, and his sacred garments all serving as potent symbols. The oil symbolizes divine consecration and empowerment, while the garments represent the glory and beauty of his holy office. The High Priest's person, by extension, symbolizes the purity and unbroken covenant between God and Israel. The verse also utilizes Contrast, setting the High Priest's stringent regulations apart from those of common priests or the general populace, who were permitted certain expressions of mourning. This contrast highlights the unparalleled sanctity and unique burden of his office. Furthermore, there is an element of Metonymy, where "uncover his head" and "rend his clothes" stand metonymically for a state of defilement or overwhelming personal grief that would compromise the High Priest's sacred duties and public representation of God's holiness. The very body and attire of the High Priest become extensions of his sacred role, demanding a level of control and composure that transcends personal emotion.
Theological and Thematic Connections
Leviticus 21:10 profoundly articulates the theological principles of divine holiness, the necessity of mediation, and the concept of vicarious representation. The High Priest's exceptional separation from ordinary life, even from expressions of personal sorrow, signifies the absolute purity required to stand before a holy God on behalf of a sinful people. This verse underscores the immense chasm between human sinfulness and divine perfection, highlighting that only an unblemished, consecrated mediator could bridge this gap. The High Priest's office was not merely a job but a sacred calling that demanded his entire being, subordinating personal grief to the public and spiritual well-being of the nation. This principle of a perfectly consecrated representative foreshadows the ultimate need for a divine-human mediator who could truly represent humanity without being tainted by sin or personal limitation, a theme that resonates throughout the biblical narrative of salvation.
Reflection and Application
While the specific ceremonial laws of Leviticus 21:10 applied to the Levitical High Priest under the Old Covenant, the underlying principles offer timeless insights for believers today, particularly those in spiritual leadership. This verse challenges us to consider the immense responsibility and high standards expected of those called to represent God. It reminds us that spiritual service often demands a prioritization of God's kingdom and His people over personal comfort or emotional indulgence. For leaders, it underscores the importance of maintaining integrity, composure, and a consistent witness, even amidst personal trials, so as not to bring disrepute to the name of Christ or undermine the confidence of those they serve. For all believers, it highlights the seriousness of our calling as "a royal priesthood" (1 Peter 2:9), urging us to live lives set apart for God's glory, prioritizing His will above our own transient feelings or circumstances. It calls us to embody a holiness that reflects the God we serve, demonstrating unwavering dedication and trust in His sovereign plan, even when life brings sorrow.
Questions for Reflection
FAQ
Why was the High Priest forbidden from mourning in ways permitted for others?
The High Priest was forbidden from customary mourning practices like uncovering his head or tearing his clothes primarily due to his unique and paramount role as the chief mediator between God and Israel. His office demanded an unparalleled level of ritual purity and symbolic perfection. Unlike common individuals or even other priests, the High Priest was the sole individual permitted to enter the Most Holy Place on the Day of Atonement (Leviticus 16), bearing the sins of the nation. Any outward sign of defilement, disgrace, or overwhelming personal grief could compromise his sacred duties and undermine the symbolic integrity of his office. He was a living symbol of God's unbroken covenant and enduring holiness; therefore, his personal sorrow could not be allowed to overshadow his public duty to represent a holy God and maintain the spiritual well-being of the entire nation. His consecrated status meant he was perpetually dedicated to God's service, even in the face of death or calamity, and could not abandon his post or appear diminished by human tragedy (Leviticus 21:12).
Christ-Centered Fulfillment
Leviticus 21:10, with its stringent regulations for the Levitical High Priest, finds its ultimate and perfect fulfillment in Jesus Christ, our Great High Priest. Unlike the earthly high priest, who was subject to human frailties, sin, and death, Jesus is inherently holy, blameless, and undefiled, "separated from sinners and exalted above the heavens" (Hebrews 7:26). He needed no anointing oil or special garments for consecration, for He was consecrated by God Himself and possessed a sinless nature. The Levitical high priest's inability to mourn in customary ways foreshadowed Christ's perfect composure and unwavering dedication to His divine mission. While Jesus indeed "bore our griefs and carried our sorrows" (Isaiah 53:4), His suffering and death were a purposeful, atoning sacrifice, not a result of personal defilement or a compromise of His holy office. He never needed to mourn His own imperfections, for He had none. He perfectly embodies the sanctity and unwavering commitment to God's will, entering into God's presence on our behalf, not with the blood of animals, but with His own precious blood, providing ultimate and eternal atonement for sin (Hebrews 9:12). As our eternal High Priest, He ever lives to make intercession for us (Hebrews 7:25), never needing to "uncover His head" or "rend His clothes" due to personal sin or the limitations of His priesthood, for His is a priesthood "forever, after the order of Melchizedek" (Hebrews 7:17).