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 21:10–15. 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 21:11 establishes a uniquely stringent prohibition for the High Priest, forbidding him from any contact with a dead body, including those of his closest kin—his father or mother. This command underscored the unparalleled standard of holiness and ritual purity required of the High Priest, who served as the nation's chief intercessor and representative before a holy God. His absolute separation from the defilement associated with death was paramount for maintaining his consecrated status and ensuring the efficacy of his sacred duties in the Tabernacle.
Context
Literary Context
Leviticus 21 meticulously delineates distinct purity laws specifically for the Aaronic priesthood, differentiating between ordinary priests and the High Priest. The preceding verses in Leviticus 21:1-9 outline regulations for common priests, permitting them to defile themselves for immediate family members (mother, father, son, daughter, brother, unmarried virgin sister) who had died. However, Leviticus 21:10 immediately elevates the High Priest's status, emphasizing his unique consecration through anointing oil and special garments. Verse 11 then introduces an absolute prohibition for this consecrated leader, setting him apart even from the allowances granted to his fellow priests. This progression highlights the escalating demands of holiness commensurate with the High Priest's singular role in mediating between God and Israel, culminating in the most rigorous standard for the one who would enter the Most Holy Place.
Historical & Cultural Context
In ancient Israel, death was considered the ultimate source of ritual impurity, as it represented the antithesis of life, which flows from God. Contact with a corpse rendered an individual ritually unclean, requiring a period of purification before they could participate in worship or enter the Tabernacle/Temple. This is extensively detailed in Numbers 19, which outlines the purification rites for those defiled by a dead body. The High Priest, however, occupied a unique office. He was the spiritual head of the nation, bearing the names of the tribes on his ephod and breastplate, and was the only one permitted to enter the Most Holy Place on the Day of Atonement (Leviticus 16). His personal purity was not merely for his own sake but was essential for the entire nation's standing before God. Any defilement on his part could jeopardize the divine presence among the people and invalidate the sacred rituals, thus the extreme measures to ensure his perpetual state of holiness and separation from anything associated with death.
Key Themes
This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Firstly, it underscores the theme of Holiness and Purity, emphasizing God's absolute separation from anything tainted by sin or death, and the corresponding demand for purity from those who serve Him. The High Priest's stringent regulations serve as a vivid illustration of this divine attribute. Secondly, it highlights the theme of Mediation and Representation, as the High Priest uniquely represents the entire nation before God, making his personal purity a matter of national spiritual well-being. His unblemished state was crucial for the efficacy of the sacrificial system and the maintenance of the covenant relationship. Finally, the verse speaks to the theme of Consecration and Separation, demonstrating that God's chosen servants are set apart for His exclusive use, even requiring them to transcend natural human ties and affections for the sake of their divine calling. This radical separation foreshadows the spiritual purity and devotion expected of God's people in all ages, as seen in passages like 1 Peter 1:15-16.
Exposition and Analysis
Key Word Analysis
This word (H2930) is a primitive root meaning "to be foul, especially in a ceremonial or moral sense (contaminated)." In the context of Leviticus 21:11, it specifically refers to ritual impurity. For the High Priest, becoming ṭâmêʼ would render him unfit to perform his sacred duties, requiring a period of purification and separation from the Tabernacle. The strictness of the command underscores that even the natural grief and duty to family, which would normally lead to contact with the deceased, were superseded by the High Priest's paramount duty to maintain a state of absolute ritual purity for his holy office.
This word (H4191) is a primitive root meaning "to die (literally or figuratively); causatively, to kill." In this verse, it describes the state of the "body" (H5315) that the High Priest is forbidden to approach. The concept of death in the Old Testament is intrinsically linked to impurity and the consequences of sin, representing the antithesis of God's life-giving presence. The High Priest's prohibition from contact with anything mûwth emphasizes his unique dedication to the Living God and his role in mediating life and atonement for the people.
This word (H5315), from the root נָפַשׁ (naphash, to breathe), properly means "a breathing creature, i.e. animal of (abstractly) vitality." It is used very widely in a literal, accommodated, or figurative sense, often translated as "soul," "life," "person," or "self." When paired with "dead" (H4191), as in the phrase "dead body" (נֶפֶשׁ מֵת, nephesh met), it idiomatically refers to a corpse or a dead person. The use of nephesh here emphasizes that the prohibition concerns a human body, once animated by life, now devoid of it, highlighting the profound defilement associated with the cessation of life.
Verse Breakdown
"Neither shall he go in to any dead body"
This clause establishes a categorical prohibition against the High Priest coming into contact with or even entering a place where a corpse is present. The phrase "go in to" (לֹא יָבֹא, lo yavo', from H935 bôwʼ) implies entering a tent or dwelling where a deceased person lies, which, according to Mosaic law, would automatically render one unclean. This command underscores the High Priest's unique separation from the realm of death, symbolizing his dedication to God, who is the source of life, and his role as a pure mediator.
"nor defile himself for his father, or for his mother;"
This second clause specifies that the prohibition extends even to his closest relatives. Unlike ordinary priests who were permitted to mourn and become defiled for immediate family members (as outlined in Leviticus 21:2-3), the High Priest was granted no such exception. This extreme measure emphasizes the absolute priority of his holy office over personal familial ties and natural human grief, reinforcing his complete consecration to God's service and his unique status as the nation's spiritual representative.
Literary Devices
The passage employs Contrast to highlight the extraordinary demands placed upon the High Priest. It deliberately contrasts his regulations with those of ordinary priests, who were permitted to defile themselves for immediate family. This stark difference underscores the High Priest's elevated status and the unique weight of his responsibilities. Furthermore, Symbolism is profoundly at play. Death, in the Mosaic Law, symbolizes the ultimate impurity and the consequence of sin, while life is associated with God's presence and blessing. The High Priest's complete separation from death thus symbolizes his dedication to the Living God and his role as a mediator who must be entirely pure to approach the Holy One on behalf of a sinful people. His purity was a living emblem of the holiness God demanded from His chosen nation.
Theological and Thematic Connections
Leviticus 21:11 profoundly illustrates the infinite holiness of God and the absolute purity required of those who would draw near to Him in an official capacity. The High Priest's separation from death was not merely a ceremonial quirk but a powerful theological statement: God is life, and death is an enemy, a consequence of sin. Therefore, the one who represents the people before the Life-Giver must be utterly unblemished by death's defilement. This principle foreshadows the spiritual purity required of all who would serve God, emphasizing a call to spiritual separation from anything that contaminates or leads away from God's life-giving presence, and highlighting the seriousness with which God views holiness in His presence.
Reflection and Application
While Christians are not bound by the ceremonial laws of the Old Covenant, the underlying principles of holiness, consecration, and spiritual purity remain profoundly relevant. Leviticus 21:11 challenges us to consider the depth of God's holiness and the seriousness of our calling as His people. As a "royal priesthood" (1 Peter 2:9), we are called to live lives set apart for God's purposes, free from the defilement of "dead works" and worldly entanglements. This verse prompts us to examine what "dead bodies" we might be "going in to" in our lives—habits, attitudes, or relationships that hinder our spiritual purity and fellowship with God. It calls us to a radical commitment to Christ, prioritizing our spiritual walk above all earthly ties, even those that are naturally good and honorable, when they conflict with God's higher call. Our ultimate goal, like the High Priest, should be to maintain an unhindered relationship with the Living God, reflecting His holiness in our daily lives.
Questions for Reflection
FAQ
Why was death considered so defiling in the Old Testament?
In the Old Testament, particularly under the Mosaic Law, death was considered the ultimate source of ritual impurity because it represented the antithesis of life, which is intimately connected with God's holy presence. God is the source of all life, and His presence brings life and flourishing. Death, therefore, symbolized the consequence of sin and separation from God's life-giving power. Contact with a corpse, whether human or animal, rendered a person ritually unclean, meaning they were temporarily unfit to participate in worship or enter the Tabernacle/Temple. This ritual defilement was not necessarily a moral failing but a state that required purification before one could approach a holy God. This concept is extensively elaborated in Numbers 19, which details the purification rites involving the ashes of a red heifer for those defiled by death, highlighting the pervasive nature of death's defilement.
Christ-Centered Fulfillment
Leviticus 21:11, with its stringent demands for the High Priest's purity and separation from death, finds its ultimate and perfect fulfillment in Jesus Christ, our great High Priest. Unlike the Levitical High Priests, who were born into sin and subject to death, Jesus was inherently pure, "holy, innocent, undefiled, separated from sinners" (Hebrews 7:26). He never needed to offer sacrifices for His own sins, nor was He ever defiled by death. In fact, He demonstrated His divine authority over death by raising the dead, as seen in the accounts of Jairus's daughter (Mark 5:41-42), the widow's son at Nain (Luke 7:14-15), and Lazarus (John 11:43-44). When Jesus touched the dead, He did not become defiled; rather, His touch brought life, demonstrating His perfect holiness and power to overcome the very impurity that rendered the Old Testament High Priest ceremonially unclean. His ultimate act was to conquer death itself through His resurrection, thereby establishing a new and living way for us to approach God, not through a Levitical priest bound by limitations, but through the perfectly pure, eternal High Priest who has triumphed over sin and death forever (Hebrews 9:11-14).