TRV
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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.
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Summary
Leviticus 21:2 specifies the permitted exceptions to the general prohibition against priests defiling themselves for the dead. This verse, part of the extensive regulations for the Aaronic priesthood, allows common priests to participate in mourning rituals for their closest immediate family members, highlighting the divine balance between the stringent demands of ritual purity for sacred service and God's compassionate acknowledgment of fundamental human bonds and the natural experience of grief within the Mosaic Law.
Context
Literary Context
Leviticus 21 inaugurates a crucial segment within the broader Holiness Code, which meticulously details the unique requirements for the priests, who were consecrated to mediate between a holy God and the nation of Israel. Leviticus 21:1 lays down the foundational principle: "And the Lord said unto Moses, Speak to the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people." This overarching prohibition underscores the sanctity of the priestly office and the inherent defiling nature of death in the ancient Israelite worldview. Immediately following, Leviticus 21:2 introduces the precise exceptions to this stringent rule, enumerating the specific family members for whom a priest could become ritually unclean. This structural arrangement emphasizes that while the general standard of separation and purity was paramount, God's law also graciously accommodated the profound and legitimate human need to mourn for one's most intimate kin. The subsequent verses, such as Leviticus 21:3-4, further refine these exceptions, extending the allowance to a virgin sister while explicitly excluding a married sister, thereby meticulously defining the boundaries of permissible defilement. In stark contrast, Leviticus 21:10-12 imposes an even more absolute prohibition on the High Priest, who was forbidden to defile himself for any dead person, including his own parents, signifying his unparalleled level of consecration.
Historical & Cultural Context
In ancient Israel, any contact with a dead body, or even being in the same dwelling as one, rendered an individual ritually unclean, as detailed in passages like Numbers 19:11-16. This state of impurity was not a moral failing but a ceremonial condition that temporarily disqualified a person from participating in worship or entering the Tabernacle or Temple until specific purification rites were completed. For the average Israelite, this was a temporary inconvenience; for priests, however, whose sacred duties required constant engagement with holy things, maintaining ritual purity was of utmost importance. Their role as God's consecrated representatives and ministers demanded that they embody holiness and ritual cleanness. Surrounding pagan cultures often involved their priests in elaborate and sometimes extreme funerary rites, which could include self-mutilation or excessive displays of grief. Such practices were explicitly forbidden for all Israelites in statutes like Leviticus 19:28 and Deuteronomy 14:1. By carefully limiting the circumstances under which a priest could become unclean, God was setting His people, and especially His priests, apart from the defiling and often idolatrous customs of their neighbors, emphasizing life and purity over the defilement associated with death. Nevertheless, the specific exceptions granted in Leviticus 21:2 and Leviticus 21:3 reveal a profound divine understanding of the deep-seated human need to grieve and honor the closest familial bonds, even for those uniquely consecrated to God's service.
Key Themes
Leviticus 21:2 significantly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. The primary theme is Holiness and Purity, emphasizing the absolute necessity for those who serve God to maintain a state of ritual and moral cleanness, reflecting God's own character. The general prohibition against defilement by the dead underscores this, but the exceptions introduce the theme of Divine Compassion and Wisdom in Law. God's law is not arbitrary or unfeeling; it acknowledges the natural human experience of grief and the foundational importance of Family and Kinship within Israelite society. This verse also highlights the Distinction of the Priesthood, showing that while common priests had a high standard, they were distinct from the High Priest, who faced an even more stringent prohibition (as seen in Leviticus 21:10-12). Ultimately, these regulations serve to teach Israel about the Nature of God—His holiness, His justice, and His profound understanding of human frailty and relational needs.
Exposition and Analysis
Key Word Analysis
From Strong's H7607, this word literally means "flesh (as swelling out)" and refers to "kindred by blood." Its usage here emphasizes the deepest possible familial connection, highlighting the biological and relational intimacy that warrants an exception to the general rule of priestly purity. The term underscores the profound, God-ordained bond within the immediate family unit, signifying those who are literally "flesh of his flesh."
From Strong's H7138, this term signifies "near (in place, kindred or time)" and can refer to "any of kin." When combined with "kin," it reinforces that the permissible defilement is exclusively for those family members who are exceptionally close, not merely geographically, but relationally. This closeness is the theological and practical basis for the allowance, emphasizing those with whom one shares the most intimate and foundational bonds.
From Strong's H1, this is a primitive word meaning "father, in a literal and immediate... application." Its inclusion in the explicit list, alongside mother, son, daughter, and brother, highlights the foundational and immediate nature of parental relationships. The father represents the head of the household and a primary figure in one's lineage, underscoring the deep, inherent bond that God permits the priest to honor through mourning.
Verse Breakdown
"But for his kin, that is near unto him"
This introductory clause establishes the general category of exception to the priest's prohibition from defilement. It signals that while a priest is typically forbidden from contact with the dead, a specific allowance is made for those who are considered "flesh of his flesh" and intimately connected to him. This sets the stage for the precise enumeration of relationships that follow, indicating a compassionate concession within the strict demands of purity.
"[that is], for his mother, and for his father, and for his son, and for his daughter, and for his brother"
This explicit and exhaustive list provides the precise boundaries of the exception. These are the most immediate and fundamental blood relationships within the family unit. The inclusion of parents and children highlights the vertical lineage, while the brother represents the horizontal sibling bond. This detailed enumeration leaves no ambiguity, clearly defining the limits of permissible ritual impurity for the common priest. The focus on blood relatives underscores the inherent and undeniable nature of these specific familial ties.
Literary Devices
The primary literary device employed in Leviticus 21:2 is Enumeration, where a precise list of specific items or categories is provided to clarify and define a broader principle. Following the general prohibition against priestly defilement in Leviticus 21:1, verse 2 uses a clear enumeration ("mother, father, son, daughter, and brother") to meticulously delineate the exact exceptions. This ensures absolute clarity and avoids any ambiguity regarding which relationships qualify for the allowance of ritual defilement. The verse also utilizes Juxtaposition, placing the stringent general rule of priestly purity immediately alongside these specific, compassionate exceptions. This highlights the inherent tension and delicate balance within divine law: the high standard of holiness is rigorously upheld, yet God's profound compassion for fundamental human relationships and the natural process of grief is also powerfully evident. Furthermore, the precise listing serves as a form of Legal Specificity, a characteristic feature of Mosaic law, leaving minimal room for misinterpretation regarding the application of the statute.
Theological and Thematic Connections
Leviticus 21:2 profoundly illustrates the intricate balance within God's law between the demand for absolute holiness and His compassionate understanding of human nature and fundamental relationships. The priestly call to separation and purity was indeed absolute in its divine intent, directly reflecting God's own perfect character. Yet, the gracious allowance for mourning immediate family members reveals that even within the most stringent requirements for sacred service, God honored the foundational bonds of kinship and the natural, deeply human experience of grief. This demonstrates that holiness is not an abstract, detached state but is rather a dynamic, lived reality that integrates with the complexities of human existence, with God providing both grace and wisdom for navigating these inherent tensions.
Reflection and Application
While Leviticus 21:2 is rooted in the ceremonial law for ancient Israelite priests, it offers profound and enduring insights for believers today, serving as a powerful reminder that our sacred calling to holiness and consecration to God does not necessitate the negation of our human relationships or emotions. Just as the priest's solemn duty was balanced with the compassionate allowance for familial grief, so too are we, as God's people, called to live lives set apart for Him while fully engaging with and cherishing our families and communities. Our spiritual purity and devotion to God are paramount, but this is not a call to emotional detachment, social isolation, or the suppression of natural human affection. Instead, it is a call to integrate our faith seamlessly into every aspect of our lives, including our deepest human bonds. We are commanded to be holy, as God is holy, but this holiness is expansive, encompassing compassion, empathy, and the profound recognition of God-given relationships as vital components of a full and righteous life. This verse challenges us to prayerfully consider how we can faithfully maintain our spiritual integrity and devotion to God while lovingly serving and honoring those closest to us, acknowledging that even within our divine calling, there is ample room for the natural rhythms of human life, love, and grief.
Questions for Reflection
FAQ
Why was contact with the dead considered defiling for priests, and what was the purpose of this rule?
Contact with the dead was considered ritually defiling in ancient Israel because death was inherently seen as the antithesis of life, which is God's exclusive domain and His very essence. God is the ultimate source of all life, and anything associated with death—including corpses, graves, and certain bodily discharges—was deemed impure and incompatible with His perfect holiness. For the priests, who served as vital mediators between a perfectly holy God and His people, maintaining an impeccable state of ritual purity was absolutely paramount. Their defilement would compromise their ability to perform sacred duties effectively in the Tabernacle or Temple, which were tangible representations of God's dwelling place among His people. The fundamental purpose of this rule, as powerfully articulated in Leviticus 21:1, was to profoundly emphasize the sanctity of the priestly office, the absolute holiness of God Himself, and to distinctly set Israel apart from the pagan nations where priests frequently engaged in elaborate, often defiling, and sometimes idolatrous mourning rituals.
What is the significance of the specific family members listed in Leviticus 21:2?
The specific family members enumerated in Leviticus 21:2—mother, father, son, daughter, and brother—represent the closest and most fundamental blood relationships within the immediate family unit. These are precisely the "kin that is near unto him," emphasizing the profound, God-ordained bonds that alone warrant an exception to the general rule of priestly purity. The deliberate inclusion of these specific relationships, in contrast to more distant relatives, highlights God's compassionate understanding of the deep human need to grieve for those with whom one shares the most intimate and foundational connections. It powerfully demonstrates that even within the strictures of the ceremonial law, God honored and provided for the natural and essential ties of family, acknowledging that even His consecrated servants are not exempt from the universal human experience of profound grief for their closest kin.
Christ-Centered Fulfillment
While Leviticus 21:2 meticulously outlines the limitations of priestly defilement under the Old Covenant, it ultimately serves as a profound pointer to the perfect and unparalleled High Priesthood of Jesus Christ. Unlike the Aaronic priests, who were inherently subject to the limitations of their humanity, the defilement of sin, and the inevitability of death, Jesus stands as our High Priest who is "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He had no need to offer sacrifices for His own sins, nor was He ever subject to ritual impurity. Instead, in His boundless grace, He willingly entered into the defilement of our fallen world, not to be contaminated by it, but to utterly conquer it. He compassionately touched the leper (Mark 1:41), miraculously healed the sick, and even powerfully raised the dead (John 11:43-44) without Himself incurring any defilement. Most profoundly, Jesus embraced death itself on the cross, becoming sin for us (2 Corinthians 5:21) and entering the very realm of death, only to rise victoriously on the third day, thereby cleansing us from all sin and defilement. His perfect, once-for-all sacrifice and glorious resurrection mean that we, as believers, are now privileged to be part of a "royal priesthood" (1 Peter 2:9), called to spiritual purity not through ritual avoidance but through the transformative power of His atoning blood. This enables us to draw near to God with unwavering confidence (Hebrews 4:16) and to offer spiritual sacrifices of praise and devoted service (Romans 12:1) as a living testament to His ultimate fulfillment of the Old Covenant priestly regulations.