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 21:3 presents a nuanced exception within the rigorous purity laws governing Israelite priests, allowing a common priest to become ritually defiled for his unmarried virgin sister who is intimately connected to him. This specific provision underscores the profound tension between the absolute demands of priestly holiness—requiring separation from anything associated with death and impurity—and the deeply embedded, compassionate human responsibility for one's closest and most vulnerable kin. It reveals a divine legal framework that, while strict, acknowledges and accommodates essential familial duties, distinguishing between a permissible ritual impurity and a moral transgression.
Context
Literary Context
Leviticus 21 is a pivotal chapter dedicated exclusively to the specialized laws of holiness for the Aaronic priesthood, distinguishing them from the general purity requirements for the rest of Israel. It follows chapters detailing general laws of purity and sacrifice, thereby intensifying the focus on those who mediate between a holy God and His people. The chapter opens with a broad prohibition against priests defiling themselves for the dead, listing a very narrow set of exceptions for immediate blood relatives: mother, father, son, daughter, and brother (Leviticus 21:1-2). Leviticus 21:3 then specifically adds the unmarried virgin sister to this exclusive list, highlighting her unique vulnerability and the brother's profound responsibility. This particular allowance stands in stark contrast to the even more stringent regulations for the High Priest, who was forbidden to defile himself for any dead person, even his parents, due to his uniquely elevated status and closer proximity to the Holy of Holies (Leviticus 21:10-12). The verse thus functions as a precise legal carve-out within a highly structured system, emphasizing both the general rule and its carefully defined compassionate limits.
Historical & Cultural Context
In ancient Israel, contact with a dead body rendered a person ritually unclean (ṭāmēʼ), a state incompatible with worship and participation in sacred activities within the Tabernacle or Temple precincts. This concept of ritual impurity was not inherently about moral sin but about a ceremonial state that required purification before one could re-enter the sacred sphere. Priests, as God's consecrated servants, were held to an exceptionally high standard of purity because their role involved direct interaction with the sacred realm and the performance of sacrifices. Their purity was paramount for maintaining the sanctity of the divine presence among the people and ensuring the proper functioning of the cultic system. In a patriarchal society, an unmarried woman was under the direct care and protection of her father or brothers. The phrase "nigh unto him" for a virgin sister signifies her direct dependence on her family, particularly her brother, for care and protection, especially in the absence of a husband. Her burial would naturally fall to them, necessitating this specific exception to the general rule of priestly purity. This demonstrates a compassionate allowance within the strict framework of the Law, acknowledging the profound familial bonds and duties even within the sacred office.
Key Themes
Leviticus 21:3 intricately weaves together several core theological and narrative themes prevalent throughout the book of Leviticus and the Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute set-apartness and the necessity for His people, especially His priests, to reflect that holiness in their lives and service. The laws of defilement underscore the stark distinction between life and death, purity and impurity, which are fundamental to understanding Israel's relationship with a living God (Leviticus 10:10). Another key theme is Familial Responsibility and Compassion, as the verse highlights the divine recognition of deep human bonds and the duty owed to vulnerable kin. Even within the rigorous demands of the priesthood, God's law provides a compassionate allowance for a brother to mourn and bury his unmarried sister, demonstrating that divine law is not devoid of human understanding. This also touches upon the theme of Vulnerability and Protection, particularly concerning unmarried women in ancient Israelite society, whose well-being was intrinsically tied to their male relatives. The careful delineation of who a priest may defile himself for reinforces the meticulous nature of God's covenant instructions, ensuring both reverence for the divine and care for the human.
Exposition and Analysis
Key Word Analysis
This term, derived from an unused root meaning "to separate," denotes an unmarried woman who maintains her privacy and has not had a husband. In this context, it is crucial for establishing her unique vulnerability and dependence on her male relatives (father or brother) for protection, provision, and care, especially in death. Her status as bᵉthûwlâh signifies her lack of a husband who would otherwise be responsible for her burial, thus shifting the duty to her priestly brother.
This word, from a root meaning "to be near," signifies proximity not only in physical space but also in kinship and intimate relationship. When applied to the sister, "nigh unto him" emphasizes that she is part of his immediate household or under his direct care and responsibility. It underscores a deep, dependent familial bond and obligation that is deemed significant enough to create an exception to the general priestly prohibition against defilement.
This primitive root means "to be foul," specifically in a ceremonial or moral sense, indicating contamination or uncleanness. In the context of Leviticus, ṭāmêʼ refers to a state of ritual impurity, rendering a person temporarily unfit to participate in sacred activities or enter the Tabernacle/Temple. It is a ceremonial state, not a moral sin, and required specific purification rituals to restore ritual purity. The explicit allowance for the priest to become ṭâmêʼ for his sister highlights that this particular defilement was permissible and not a transgression.
Verse Breakdown
"And for his sister a virgin"
This initial clause precisely identifies the specific familial relationship and marital status for whom the exception applies. The "sister" denotes a direct blood relation, and "a virgin" specifies her unmarried status, which is central to her unique vulnerability and dependence on her male kin.
"that is nigh unto him"
This phrase further qualifies the relationship, emphasizing not merely a biological connection but one of intimate proximity and direct familial responsibility. It implies that the sister is either living within his household or is under his immediate care and protection, underscoring the deep relational bond that warrants the exception.
"which hath had no husband;"
This clause explicitly reiterates and reinforces the "virgin" status, clarifying that she lacks a spouse. This detail is critical because it means there is no husband to perform the necessary burial rites or take responsibility for her in death, thereby placing the duty squarely on her immediate male relatives, including her priestly brother.
"for her may he be defiled."
This concluding clause grants the explicit permission for the priest to become ritually unclean. It is a clear allowance, a specific exception to the general rule of priestly separation from the dead, demonstrating that even within the strictures of holiness, God's law made provision for profound human familial duty and compassionate care for the most vulnerable.
Literary Devices
The passage primarily employs Legal Precision, meticulously detailing the exact conditions under which a priest may become ritually defiled. The specific inclusion of "a virgin" and "which hath had no husband" alongside "nigh unto him" demonstrates a highly detailed and nuanced legal framework, leaving no room for ambiguity regarding the permissible circumstances. This precision reflects the divine authorship and the importance of exact adherence to cultic law. There is also an implicit Contrast drawn between the general rule of priestly purity, which strictly prohibits contact with the dead, and this specific, narrow exception. This highlights the severity of the general prohibition while simultaneously acknowledging the sanctity of profound familial bonds. Furthermore, the concept of ritual defilement itself functions as Symbolism, representing a temporary separation from the sacred, a necessary process to maintain the distinction between the holy and the common, life and death, in the presence of a living God. The allowance for defilement, therefore, symbolizes a divinely sanctioned intersection of the sacred and the human.
Theological and Thematic Connections
Leviticus 21:3 powerfully illustrates the tension and delicate balance between God's absolute holiness and His compassionate understanding of human relationships and responsibilities. It underscores the profound importance of purity for those who serve God, emphasizing that proximity to the divine demands a set-apart life. Yet, it also reveals a divine allowance for the deepest human bonds, recognizing that even the sacred office does not entirely negate natural familial duties, particularly towards the most vulnerable. This passage highlights God's meticulous care in defining the boundaries of holiness while simultaneously demonstrating a nuanced compassion that distinguishes between ritual impurity (a temporary, permissible state) and moral sin (a transgression against God's character). It shows that God's law is not merely a rigid set of rules but a reflection of His character—both holy and merciful.
Reflection and Application
While the specific ritual laws of the Levitical priesthood do not directly apply to New Covenant believers, the underlying principles of holiness, reverence for God, and compassionate responsibility remain profoundly relevant. As believers, we are called a "royal priesthood" (1 Peter 2:9), set apart for God's purposes, mediating His grace to the world. This means striving for spiritual purity—in thought, word, and deed—in our daily lives, recognizing that our bodies are temples of the Holy Spirit (1 Corinthians 6:19-20). The strictness of the Levitical laws reminds us of the awesome holiness of God and the seriousness with which we should approach Him, whether in worship, prayer, or service. Yet, the allowance for the priest to mourn his sister also teaches us that genuine faith does not negate human compassion or familial duty. We are called to live holy lives, but also to engage with the brokenness of the world, ministering to those in need, even when it might involve entering spaces of "uncleanliness" (metaphorically speaking, such as poverty, sickness, or grief) for the sake of love and service, trusting in Christ's ultimate cleansing power to maintain our spiritual purity. Our holiness is not for isolation, but for impactful engagement.
Questions for Reflection
FAQ
Why was a virgin sister specifically mentioned as an exception for priestly defilement?
The specific mention of a "virgin" sister who "hath had no husband" highlights her unique vulnerability and dependence within ancient Israelite society. An unmarried woman was typically under the care and protection of her father or brothers. If she died, it would fall to her immediate male kin to handle her burial. This exception acknowledged the profound familial responsibility of the priest towards a sister who had no husband to care for her in life or death, making her directly dependent on him and his family for proper burial and mourning.
What was the difference between a common priest and the High Priest regarding defilement by the dead?
Common priests, as seen in Leviticus 21:3, were permitted to become ritually defiled for a very limited set of immediate family members: mother, father, son, daughter, brother, and an unmarried virgin sister. The High Priest, however, had much stricter regulations due to his unique and elevated role as the chief mediator and the one who entered the Holy of Holies. He was forbidden to defile himself for any dead person, even his own parents (Leviticus 21:10-12). This distinction underscored the High Priest's unparalleled sanctity and separation, reflecting his closer proximity to God's most holy presence.
What did "defiled" mean in this context? Was it a sin for the priest to become defiled?
In this context, "defiled" (Hebrew: ṭāmêʼ) refers to a state of ritual impurity, not moral sin. Becoming ṭāmêʼ meant that the priest was temporarily unfit to perform sacred duties or enter the Tabernacle/Temple precincts. It was not a sin, but a ceremonial state that required a period of separation and specific purification rituals (e.g., washing, waiting a prescribed time, offering sacrifices) before the priest could resume his service. This passage explicitly grants permission for this temporary defilement under specific, compassionate circumstances, demonstrating that God's law made allowances for necessary human duties.
Christ-Centered Fulfillment
The Levitical laws concerning priestly purity, including the specific allowances and prohibitions in Leviticus 21:3, ultimately point to the perfect holiness and compassionate ministry of Jesus Christ, our great High Priest. Unlike the Levitical priests, who were born into sin and subject to ritual impurity, Jesus was sinless and undefiled (Hebrews 7:26). He never needed to offer sacrifices for His own sins, nor was He ever rendered ritually unclean by contact with death or disease. Yet, in His boundless compassion, He willingly "defiled" Himself by touching the sick, the lepers, and even the dead, not to become impure Himself, but to impart cleansing, healing, and life (Matthew 8:3; Luke 7:14-15). His ultimate act of "defilement" was taking on the sin of the world, becoming sin for us, so that we might become the righteousness of God in Him (2 Corinthians 5:21). His death, which would have rendered any Levitical priest utterly unclean, was the very means by which He purified us, opening the way for us to draw near to a holy God with confidence (Hebrews 10:19-22). Christ perfectly embodies both the absolute holiness required for priestly service and the ultimate compassion that reaches into our deepest human brokenness, fulfilling the spirit of the law by making us truly clean and acceptable before God.