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Commentary on Leviticus 21 verses 10–15
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;
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 the LORD.
13 And he shall take a wife in her virginity.
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 people to wife.
15 Neither shall he profane his seed among his people: for I the LORD do sanctify him.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–15. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Leviticus 21:13 establishes a precise and non-negotiable marital requirement for the Israelite High Priest, mandating that he "shall take a wife in her virginity." This divine decree underscores the unparalleled sanctity, purity, and moral integrity demanded of the nation's chief spiritual leader. His life, including his most intimate relationships, had to meticulously reflect an unblemished holiness commensurate with his sacred office and his unique mediatorial role between a holy God and His covenant people, ensuring that his household served as a pure extension of his consecrated service.
CONTEXT
Literary Context: The book of Leviticus meticulously details the laws and rituals governing Israel's covenant relationship with Yahweh, with a significant portion dedicated to the priesthood. Chapters 21 and 22 specifically delineate the stringent requirements for priests, emphasizing their personal conduct, physical integrity, and ritual purity. While verses 1-9 address the regulations for ordinary priests, the subsequent verses (10-15) impose even more exacting standards upon the High Priest. As the pinnacle of the priestly order, the High Priest bore the unique responsibility of entering the Most Holy Place once a year on the Day of Atonement to make atonement for the sins of the entire nation. Given this singular mediatorial role, every facet of his life, including his choice of spouse, had to be beyond reproach, reflecting the absolute holiness of the God he served. This verse, therefore, is a critical component of the High Priest's personal sanctification, ensuring his fitness for his unparalleled duties and the integrity of the sacred space he entered.
Historical & Cultural Context: In the ancient Near East, religious leaders often adhered to certain purity codes, but Israel's demands for its priesthood, particularly the High Priest, were unparalleled in their rigor and theological depth. The High Priest served as the living embodiment of Israel's covenant purity before God, and his personal life was inextricably linked to the spiritual well-being of the nation. Marriage, in ancient Israelite society, was not merely a personal union but a foundational institution for family, lineage, and community. The requirement for the High Priest to marry a virgin ensured the purity of his household and, by extension, the integrity of the priestly line. This was crucial, as priestly office was hereditary, and any blemish in the High Priest's lineage or household could be seen as defiling the sacred institution itself. This law also protected against potential accusations of impropriety or moral laxity that could undermine the High Priest's authority and the people's trust in his mediatorial role, particularly when considering the broader prohibitions against priests marrying prostitutes or divorced women that applied even to ordinary priests.
Key Themes: This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Primarily, it underscores the theme of Holiness, emphasizing that God's presence demands absolute purity from those who serve Him, especially His chief representative. The High Priest's unblemished life, including his marriage, was a tangible expression of the divine standard of holiness that Israel was called to embody as a "kingdom of priests and a holy nation" (Exodus 19:6). Secondly, it highlights the theme of Purity and Separation, distinguishing the High Priest from ordinary priests and the general populace through more stringent regulations, symbolizing his unique set-apartness for God's service. This separation was not merely ceremonial but also moral, ensuring the integrity of the sacred office. Finally, the verse speaks to the theme of Mediatorial Integrity. The High Priest's effectiveness as a mediator relied on his blamelessness, as any personal defilement could compromise his ability to represent a sinful people before a holy God, thus jeopardizing the nation's atonement and access to God's presence, as seen in the detailed rituals for cleansing the sanctuary in Leviticus 16.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs Legal Prescription as its primary literary device, clearly articulating a divine command with no room for ambiguity. This prescriptive language emphasizes the absolute authority of the law and the non-negotiable nature of the High Priest's marital requirements, highlighting the divine origin and mandatory observance of these statutes. Furthermore, there is significant Symbolism at play. The virginity of the High Priest's wife symbolizes the unblemished purity and holiness required of the High Priest himself and, by extension, the entire priestly institution. Her untainted status reflects the ideal state of ritual and moral cleanness necessary for one who mediates between a holy God and an imperfect people. This purity also serves as a Type or foreshadowing, pointing forward to the ultimate, perfect High Priest, Jesus Christ, and the unblemished nature of His relationship with His church. The stringent nature of this law highlights the profound separation and sanctity demanded of those who serve in God's immediate presence, underscoring the gravity of approaching the divine.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological significance of Leviticus 21:13 extends far beyond a mere marital regulation; it profoundly articulates the themes of holiness, purity, and the integrity of sacred leadership. The High Priest, as the chief mediator between God and Israel, was to embody Yahweh's own unblemished character. His personal life, including his marriage, was not a private matter but a public testament to the sanctity of his office. The requirement for a virgin bride underscored the need for absolute purity in his household, ensuring that his lineage would be untainted and that his domestic life would reflect the divine standard of holiness he represented. This meticulous attention to purity signifies that God demands nothing less than perfection from those who draw near to Him in service, setting a precedent for all who would lead His people. It highlights the principle that spiritual authority is intrinsically linked to moral and ritual integrity, demonstrating God's unwavering demand for those who represent Him to mirror His own set-apart nature.
REFLECTION AND APPLICATION
While the specific ceremonial law of Leviticus 21:13 does not directly apply to believers in the New Covenant, the profound principles it enshrines remain eternally relevant for all who follow Christ, especially those in spiritual leadership. This verse challenges us to consider the depth of holiness God desires in every aspect of our lives, recognizing that our personal integrity impacts our witness and effectiveness for His kingdom. For those called to lead in the church, the High Priest's stringent requirements serve as a powerful reminder of the elevated standard of character, purity, and devotion expected. Our lives, including our relationships, should reflect the beauty and sanctity of Christ, avoiding anything that would bring reproach upon His name or His church. This passage calls us to a life of intentional purity, recognizing that our walk with God is not compartmentalized but encompasses every sphere of our existence, striving to be "holy as He is holy" (1 Peter 1:16). It compels us to examine our choices, knowing that our private lives are never truly private in the eyes of a holy God and that our example profoundly influences those we lead and those we seek to reach with the Gospel.
Questions for Reflection
FAQ
Does this law apply to Christian leaders today?
Answer: No, the specific ceremonial law in Leviticus 21:13, which mandated that the Israelite High Priest marry a virgin, does not directly apply to Christian leaders or believers under the New Covenant. This law was part of the Mosaic Covenant's unique regulations for the Levitical priesthood, which has been superseded by the perfect priesthood of Jesus Christ. However, the underlying principles of holiness, integrity, and purity that this law emphasized remain profoundly relevant for all believers, especially those in spiritual leadership. While Christian leaders are not bound by the literal requirement of marrying a virgin, they are called to live exemplary lives that reflect Christ's character, uphold the sanctity of marriage, and maintain a blameless reputation, as outlined in New Testament passages like 1 Timothy 3:2 and Titus 1:6. The New Testament emphasizes internal purity and moral blamelessness as qualifications for leadership, rather than specific marital status requirements from the Old Covenant.
Why was this specific requirement so important for the High Priest?
Answer: This requirement was crucial for the High Priest due to his unique and unparalleled role as the chief mediator between God and the nation of Israel. The High Priest was the one individual permitted to enter the Most Holy Place once a year on the Day of Atonement to make intercession for the people. His personal life, including his marriage, had to reflect an unblemished purity commensurate with the absolute holiness of God. Marrying a virgin ensured the ritual purity of his household, the integrity of his lineage (as the priesthood was hereditary), and prevented any potential scandal or defilement that could undermine his sacred office. It symbolized the complete set-apartness and moral integrity demanded of the one who stood in God's immediate presence on behalf of the entire community, ensuring that his domestic life did not compromise his sacred duties or the spiritual well-being of the nation.
CHRIST-CENTERED FULFILLMENT
Leviticus 21:13, with its stringent requirement for the High Priest to marry a virgin, finds its ultimate and profound fulfillment in Jesus Christ, our perfect and eternal High Priest. While the earthly High Priest needed an unblemished human bride to symbolize his purity, Christ, being intrinsically sinless and holy, requires no such earthly validation. He perfectly embodies the purity and set-apartness that the Levitical High Priest could only aspire to, having been "holy, innocent, unstained, separated from sinners, exalted above the heavens" (Hebrews 7:26). Furthermore, the symbolic bride of the High Priest foreshadows Christ's relationship with His Church. The Church, as the "bride of Christ," is presented in the New Testament as being purified and sanctified by Him, to be presented "without stain or wrinkle or any other blemish, but holy and blameless" (Ephesians 5:27). Just as the Old Testament High Priest's bride was to be pure, so Christ is preparing a pure and holy people for Himself, a spiritual lineage untainted by sin, destined for a glorious union. He is the one who perfectly fulfills all the requirements of the Law, not by adherence to its letter in every detail, but by embodying its spirit of absolute holiness and by providing the means for His people to share in His perfect purity through His atoning sacrifice, culminating in the joyous marriage supper of the Lamb.