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 21:1–9. 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.
Continue studying Leviticus 21:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 21:6 powerfully articulates the non-negotiable demand for absolute holiness from Israel's priests. This divine mandate was fundamentally rooted in their unique and sacred role as mediators between God and His people, particularly in their handling of the holy offerings presented to the Lord. Their personal sanctity was paramount, not only to reflect the character of the supremely holy God they served but also to safeguard His name from any potential defilement or dishonor that could arise from unholy conduct in their sacred duties. The verse thus establishes a direct and profound causal link between the priests' consecrated status and the reverence due to God's name and His holy provisions.
Context
Literary Context
Leviticus 21 is a pivotal section within the broader legal framework of the book, specifically delineating the stringent laws governing the Aaronic priesthood. While Chapters 1-16 establish the sacrificial system and the Day of Atonement, providing the means for a holy God to dwell among an unholy people, Chapters 17-27, often termed the "Holiness Code," shift focus to the holiness required of the entire Israelite community in their daily lives, echoing God's own holiness as declared in Leviticus 19:2. Within this overarching theme, chapter 21 sets forth even stricter regulations for the priests, distinguishing them from the general populace. These rules encompass aspects such as mourning rituals, marital choices, and physical blemishes, all meticulously designed to ensure their ritual purity and moral integrity, which were indispensable for their proximity to God's presence and their handling of holy things. The verses immediately preceding Leviticus 21:6 detail prohibitions against priests defiling themselves through contact with the dead, except for immediate family, and specific rules regarding their marital choices, all reinforcing their unique, set-apart status.
Historical & Cultural Context
In the ancient Near East, priests generally held significant social and religious standing, but the Israelite priesthood was distinct in its rigorous demands for holiness, directly reflecting the unique character of Yahweh. Unlike pagan priests who might engage in ecstatic or even ritually impure practices, the Levitical priests were held to an exceptionally high standard of purity and conduct. This was crucial because they served as the primary interface between the transcendent, holy God of Israel and His covenant people. Their extensive duties included officiating at sacrifices, maintaining the sanctity of the Tabernacle (and later, the Temple), teaching the Law, and discerning between the clean and the unclean, the holy and the common (Leviticus 10:10). The concept of "profaning the name of God" was profoundly significant; it meant treating what was sacred as common, or bringing dishonor upon God's reputation through one's actions, a concept also deeply embedded in the prohibition against taking God's name in vain in the Ten Commandments. The offerings "made by fire" and "the bread of their God" were not merely symbolic acts but were considered God's "food" or "portion," requiring the utmost reverence and purity from those who handled them. Any defilement on the part of the priests could, in the Israelite worldview, directly defile God's sanctuary and bring judgment upon the people, as tragically illustrated by the sons of Aaron, Nadab and Abihu, in Leviticus 10:1-3.
Key Themes
Leviticus 21:6 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the theme of Holiness, which permeates the entire book, establishing God's intrinsic holiness as the standard for His people (Leviticus 11:44-45). For the priests, this meant an even greater degree of separation and consecration. Closely related is the theme of Purity and Impurity, as the laws differentiate between what is clean and unclean, holy and common, emphasizing the need for ritual and moral purity to approach God. The verse also highlights the theme of Mediatorial Role, underscoring the priests' unique function as intermediaries between God and Israel, a role that demanded impeccable conduct. Finally, the concept of God's Name and Honor is central, as the priests' actions directly impacted the perception and reverence of Yahweh's character among His people and the surrounding nations. Their holiness was essential for upholding the sanctity of God's name and the integrity of His worship.
Exposition and Analysis
Key Word Analysis
This noun (H6944) denotes a "sacred place or thing," or abstractly, "sanctity" or "holiness." In Leviticus 21:6, when applied to the priests, it signifies their consecrated status—they are set apart from the common for an exclusive, divine purpose. Their very being and function were to embody this sacredness, reflecting the nature of the God they served, who is Himself the ultimate Holy One.
This verb (H2490) carries the primary sense of "to bore" or "to wound," but figuratively, it means "to profane," "defile," "pollute," or "make common." It is the direct antithesis of holiness. For the priests to "profane the name of their God" meant to treat what is sacred as ordinary, thereby bringing dishonor, contempt, or disgrace upon God's reputation and character through their actions or disregard for His commands. Their conduct had profound implications for how God was perceived.
This is the proper name of God (H3068), often transliterated as "Jehovah" or rendered "the LORD" in English translations, signifying "the self-Existent" or "the Eternal One." It emphasizes God's covenant faithfulness and His unique identity as the sovereign God of Israel. The phrase "offerings of the LORD" underscores that these sacrifices are not merely human rituals but are directed to and accepted by the supreme, eternal God, demanding the highest reverence.
Verse Breakdown
"They shall be holy unto their God,"
This opening clause establishes the fundamental and non-negotiable requirement for the priests. Their very existence, character, and conduct were to be consecrated and set apart exclusively for the service of Yahweh. This was not a mere suggestion but a divine imperative, reflecting the intrinsic nature of the God they served, who is supremely holy and demands holiness from those who draw near to Him.
"and not profane the name of their God:"
This is the crucial negative corollary to the initial command for holiness. The priests were not only to embody holiness but also to actively and meticulously avoid any action that would dishonor, defile, or treat as common the sacred name and reputation of God. Their conduct directly impacted how God was perceived by the people of Israel and the surrounding nations, making this a command with profound implications for divine honor and the integrity of Israel's witness.
"for the offerings of the LORD made by fire, [and] the bread of their God, they do offer:"
This clause provides the essential rationale and justification for the preceding commands. The priests' strict requirement for holiness and the avoidance of profanation was directly tied to their unique and solemn function: they were the ones entrusted with handling the most sacred elements of Israelite worship – the fire offerings and the "bread of their God." These provisions were considered God's own portion, representing His sustenance and presence, thus demanding the utmost reverence, purity, and meticulous care from those who presented them.
"therefore they shall be holy."
This concluding clause serves as a powerful reiteration and emphatic summary, underscoring the logical consequence and inescapable necessity of priestly holiness. Because of their sacred duties, their direct interaction with God's holy provisions, and their representation of God to the people, their holiness was not merely desirable but absolutely essential. It functions as a concluding affirmation, reinforcing the central, foundational theme of the verse.
Literary Devices
Leviticus 21:6 employs several potent literary devices to convey its message with profound force and clarity. Repetition is a prominent feature, with the word "holy" (or its cognates) appearing at both the beginning ("They shall be holy") and the end ("therefore they shall be holy") of the verse. This creates a powerful Inclusio, framing the entire statement and emphasizing the central, non-negotiable nature of priestly holiness as both the starting point and the ultimate goal. Furthermore, the verse demonstrates clear Causality through the strategic use of the conjunction "for" (כִּי - ki) and the adverb "therefore" (לָכֵן - lakhen). The "for" clause explains the foundational reason for the command to be holy and not profane God's name (their unique responsibility in handling sacred offerings), while the "therefore" clause concludes by reiterating the absolute necessity of holiness as a direct and unavoidable consequence of that sacred duty. This logical progression serves to underscore the profound Emphasis on the priests' unique responsibility and the direct, inextricable link between their personal sanctity and the honor of God's name.
Theological and Thematic Connections
Leviticus 21:6 encapsulates a core theological principle that transcends the Old Covenant: the absolute necessity of holiness for all who draw near to a holy God in service. The meticulously detailed regulations for the Aaronic priesthood underscore God's transcendent purity and His unwavering demand for separation from anything common or defiling. This verse profoundly reveals that the priests' personal conduct was inextricably linked to the honor of God's name and the efficacy of the entire sacrificial system. Their holiness was not merely for their personal benefit but was fundamentally for the glory of God and the spiritual well-being of the covenant community. This principle extends directly to believers today, teaching us that our lives as followers of Christ, particularly those in leadership or any form of service, directly reflect on the God we claim to serve. We are called to live lives set apart, recognizing that our actions, words, and attitudes can either hallow or inadvertently profane His holy name in the eyes of the world.
Reflection and Application
While the specific ceremonial laws governing the Aaronic priesthood are no longer binding for New Covenant believers, the profound spiritual principles embedded in Leviticus 21:6 remain timeless and deeply relevant for Christian living. As followers of Christ, we are now declared a "royal priesthood" and a "holy nation" (1 Peter 2:9), privileged to draw near to God through the finished work of Christ and to offer spiritual sacrifices of praise, service, and our very lives (Hebrews 13:15). This verse challenges us to profoundly consider the impact of our daily lives on God's reputation in a watching world. Our conduct, character, and words either honor or dishonor His name. Do we approach our spiritual duties—whether personal prayer, corporate worship, diligent Bible study, acts of ministry, or sharing the Gospel—with the reverence, purity, and seriousness that befits their sacred nature? Do we truly recognize that our everyday lives, in all their mundane details, are continuous opportunities to live "holy unto our God," thereby hallowing His name rather than inadvertently profaning it through compromise or carelessness? Leviticus 21:6 calls us to a life of intentional separation from the world's defilements and a deep, unwavering commitment to living in a manner worthy of the God we serve, whose name is supremely holy.
Questions for Reflection
FAQ
Why were the Old Testament priests held to such a high standard of holiness, distinct from the general population?
The priests were held to an exceptionally high standard of holiness because of their unique and direct role as consecrated mediators between God and the people. They were specifically set apart to serve in the Tabernacle (and later the Temple), handling the most sacred elements of Israelite worship, including the sacrificial offerings that symbolized atonement and communion with God. Their intimate proximity to God's holy presence and their weighty responsibility for maintaining the sanctity of the sanctuary meant that any impurity, unholy conduct, or disregard for divine commands on their part could defile God's dwelling place and bring judgment upon the entire community. As Leviticus 10:3 powerfully states, God declared, "Among those who are near me I will be sanctified, and before all the people I will be glorified." Their holiness was therefore absolutely essential for the integrity of Israel's worship and for upholding God's honor and glory.
What does it mean for the priests "not to profane the name of their God"?
To "profane the name of their God" means to treat what is sacred as common, to dishonor or defile God's reputation, or to bring contempt upon His character through one's actions. God's "name" in the Old Testament often represents His very being, His character, His authority, and His renown. For the priests, whose lives and duties were so closely intertwined with God's presence and worship, any unholy conduct, disregard for divine commands, or ceremonial impurity would diminish the awe and reverence due to God. It would imply that God Himself was not truly holy or that His commands were not truly important, thereby bringing disgrace upon His name in the eyes of the people and the surrounding nations. This concept is deeply rooted in the Third Commandment, which prohibits taking the Lord's name in vain, extending to any behavior that misrepresents or dishonors God.
What were "the offerings of the LORD made by fire" and "the bread of their God" that the priests offered?
"The offerings of the LORD made by fire" (Hebrew: ishei Yahweh) refers to the various animal and grain sacrifices that were consumed by fire on the altar in the Tabernacle or Temple. These included burnt offerings, sin offerings, guilt offerings, peace offerings, and grain offerings. These sacrifices were considered God's "portion" or "food" in a metaphorical sense, signifying His acceptance of the offering and His communion with His people. "The bread of their God" (Hebrew: lechem Elohehem) refers primarily to the portions of certain offerings that were designated for the priests to eat, as well as the showbread presented in the sanctuary. These priestly portions were considered holy and were given by God as sustenance for the priests, who had no tribal land inheritance. Handling these sacred provisions, whether offering them directly to God or consuming them as God's representatives, required the utmost purity, reverence, and adherence to divine instruction, underscoring the immense gravity of the priests' responsibilities.
Christ-Centered Fulfillment
Leviticus 21:6, with its stringent demands for priestly holiness, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament priests, despite their best efforts and meticulous adherence to the Law, were imperfect and temporary, requiring their own sacrifices for sin before they could mediate for others (Hebrews 7:27). Jesus, however, is the Great High Priest who is "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He perfectly embodies the holiness demanded in Leviticus 21:6, not needing to offer sacrifices for Himself because He was utterly without sin (Hebrews 4:15). He offered Himself as the one, perfect, and eternal sacrifice—the true "offering of the LORD made by fire"—taking away the sin of the world once and for all (John 1:29). Through His perfectly holy life, atoning death, and glorious resurrection, Jesus perfectly hallowed the name of God, fulfilling all righteousness and never profaning it. Moreover, in the New Covenant, all believers are made part of a "royal priesthood" (1 Peter 2:9), consecrated and made holy in Christ through His atoning work. We are now called to offer "spiritual sacrifices" (1 Peter 2:5)—our lives, worship, and service—in union with our perfectly holy High Priest, thereby hallowing God's name in the world through His power and by His grace.