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.
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Summary
Leviticus 21:8 profoundly articulates the sacred status of the Aaronic priesthood in ancient Israel, mandating that the community actively uphold and revere the priest's consecrated position. This divine command is rooted in the priest's unique and indispensable role of presenting offerings—referred to as "the bread of thy God"—which served as the vital bridge between the divine and human realms. Fundamentally, the verse anchors the priest's holiness, and by extension the people's reciprocal responsibility, in the intrinsic and absolute holiness of Yahweh Himself, who is the ultimate source of all sanctification for His chosen people.
Context
Literary Context
Leviticus 21:8 is situated within a highly specific and detailed section of Leviticus (chapters 21-22) that meticulously outlines the regulations governing the priests, who were direct descendants of Aaron. Chapter 21, in particular, focuses on the personal holiness required of these priests, addressing various aspects such as physical qualifications (e.g., freedom from blemishes), marital restrictions (e.g., forbidding marriage to a prostitute or divorced woman, as seen in Leviticus 21:7), and prohibitions against contact with the dead. These stringent laws were designed to ensure that the priests maintained the highest level of ritual purity necessary for their sacred duties, especially their intimate proximity to God within the Tabernacle. Verse 8, therefore, functions as a culminating statement, emphasizing the community's reciprocal obligation to recognize, honor, and uphold this divinely ordained holiness. This communal responsibility is presented as a direct consequence of the priest's unique role in offering sacrifices on behalf of the people, thereby bridging the individual priestly requirements with the broader communal imperative to preserve the sanctity and efficacy of the priestly office.
Historical & Cultural Context
In ancient Israel, the priesthood was not merely a societal role but a divinely instituted office, distinct and set apart from all other functions. Unlike the often fluid and syncretistic religious practices of surrounding pagan nations, where priests might also serve as sorcerers or diviners, Israel's priests were exclusively from the tribe of Levi, specifically the lineage of Aaron, and were consecrated through a precise and elaborate ritual (as detailed in Exodus 29). Their paramount function was to mediate between God and the people, involving the offering of sacrifices, the teaching of the Law, and the discernment of God's will (e.g., through the Urim and Thummim). The concept of "holiness" (Hebrew: qodesh) was absolutely central to Israelite religion, signifying separation for divine use and purity from anything common, profane, or defiling. The community's obligation to "sanctify him" meant treating the priest with profound reverence, providing for his material needs, and actively ensuring that nothing compromised his consecrated status. This was of utmost importance because the priest's purity directly impacted the efficacy of the sacrificial system and, by extension, the entire nation's covenant relationship with a holy God, as vividly exemplified by the severe consequences for those who treated sacred things lightly or inappropriately (e.g., Nadab and Abihu in Leviticus 10:1-2).
Key Themes
Leviticus 21:8 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. The most prominent theme is Holiness, emphasizing that God is inherently holy and demands holiness from His people, especially those who serve Him directly. The verse underscores that holiness is not merely an abstract concept but a practical requirement for covenant relationship and worship. Another key theme is Mediation and Atonement, as the priest's role in offering "the bread of thy God" highlights his indispensable function as a mediator between a holy God and sinful humanity, facilitating atonement and communion. This theme is central to the entire sacrificial system described in Leviticus 1-7. Furthermore, the verse touches upon Divine Authority and Ordination, showcasing that the priesthood's legitimacy and the priest's holiness are not self-derived but are divinely conferred and commanded. Finally, it reinforces the theme of Covenant Responsibility, demonstrating that both the priest and the community have specific obligations to uphold the covenant, with the community's "sanctification" of the priest being a vital aspect of their obedience to God's established order.
Exposition and Analysis
Key Word Analysis
This verb (H6942) is a primitive root meaning "to be (causatively, make, pronounce or observe as) clean (ceremonially or morally)." In the context of Leviticus 21:8, when applied to the community's action ("Thou shalt sanctify him"), it implies actively recognizing, upholding, and treating the priest as someone set apart by God for a sacred purpose. It is not about the community making the priest ontologically holy, but rather acknowledging and respecting the holiness God has already bestowed upon him through his office and consecration. This involves both reverence and practical support for his consecrated status.
This noun (H3899), derived from the root "to fight" (perhaps indicating that which is fought for or sustained by), refers broadly to "food (for man or beast), especially bread, or grain (for making it)." In the phrase "the bread of thy God" (לֶחֶם אֱלֹהָיו - lechem elohav), it functions as a metonymy for the various food offerings presented to God on the altar, such as burnt offerings, grain offerings, and peace offerings. These offerings were considered God's "food" or "portion" (Leviticus 3:11), signifying the sustenance and communion established between God and His people through the sacrificial system. The priest's role in offering this "bread" underscores his unique and indispensable position as a mediator.
This adjective (H6918), also derived from the root qâdash, describes something or someone that is sacred, set apart, pure, and distinct from the common or profane. It denotes a state of being dedicated to God and reflecting His character. When God declares, "I the LORD... am holy," it emphasizes His absolute moral purity, transcendence, and unique divine nature (H3068, Yᵉhôvâh, the self-Existent or Eternal God). The call for the priest to be "holy unto thee" and for God to "sanctify you" (the people) highlights that all holiness in Israel ultimately derives from and reflects the intrinsic, unchangeable holiness of God Himself (H430, ʼĕlôhîym, the supreme God).
Verse Breakdown
"Thou shalt sanctify him therefore;"
This is a direct, imperative command issued to the Israelite community. The adverb "therefore" critically links this communal obligation to the preceding verses that meticulously detail the priest's required personal holiness and qualifications. The community is not merely to acknowledge the priest's holiness passively, but actively to treat him as set apart, to honor his office, and to ensure that his consecrated status is maintained and respected. This implies both a spiritual reverence for his divine appointment and practical support for his role.
"for he offereth the bread of thy God:"
This clause provides the foundational justification for the community's obligation to sanctify the priest. The priest's unique and indispensable function is to present the various offerings and sacrifices to God on behalf of the people. This act of "offering the bread of thy God" is the very core of his mediatorial role, making him essential for the people's worship, atonement, and communion with God. His proximity to the divine in this sacred act necessitates and validates his consecrated state.
"he shall be holy unto thee:"
This phrase reiterates the priest's status, specifically from the community's perspective. Because of his sacred function and divine appointment, he is to be regarded as holy by the people. This is not a personal holiness earned by merit, but an official holiness conferred by God for the sake of his service and the well-being of the nation. The phrase "unto thee" emphasizes that this recognition and respect is a communal responsibility, reflecting the people's understanding of God's established order and their commitment to it.
"for I the LORD, which sanctify you, [am] holy."
This concluding declaration provides the ultimate theological foundation and divine rationale for all the commands regarding holiness in this chapter and throughout the Law. It shifts the focus from the priest and the community to God Himself. God's intrinsic, absolute holiness is the source, standard, and goal for all holiness in Israel. He is the one who "sanctifies you" (the entire nation), setting them apart as His chosen people. Therefore, the requirement for the priest to be holy, and for the people to treat him as such, is a direct reflection of God's own character and His unwavering desire for His people to reflect His purity and be set apart for Him.
Literary Devices
Leviticus 21:8 employs several potent literary devices to amplify its profound message concerning holiness and the priesthood. The most striking is Repetition, specifically of the Hebrew root q-d-sh (holy/sanctify). The verse strategically uses both the verb "sanctify" (qâdash) and the adjective "holy" (qâdôwsh) multiple times ("Thou shalt sanctify him," "he shall be holy unto thee," "I the LORD, which sanctify you, am holy"). This pervasive repetition creates a powerful emphasis on the central theme of holiness—God's inherent holiness, the priest's conferred holiness, and the people's active sanctification. This reinforces the idea that holiness is not merely a static characteristic but a dynamic process and a foundational principle governing the relationship between God, His priests, and His people. The verse also functions as a clear Legal Formulation or Divine Command, structured with a direct imperative ("Thou shalt sanctify him") followed by compelling justifications ("for he offereth the bread of thy God," "for I the LORD, which sanctify you, am holy"). This authoritative structure is characteristic of Mosaic law, lending an undeniable weight and clarity to the directive. Furthermore, the concluding statement, "for I the LORD, which sanctify you, [am] holy," serves as a definitive Divine Declaration or Theological Grounding. It is a direct, first-person statement from God, anchoring the human obligation in His immutable character and sovereign will, thereby elevating the command from a mere societal rule to a divine imperative rooted in the very nature of God Himself.
Theological and Thematic Connections
Leviticus 21:8 encapsulates a fundamental theological truth: all true holiness originates from and is ultimately defined by God. The priest's holiness is not self-derived or earned by merit, but is a conferred status necessary for his sacred duties, especially in presenting "the bread of thy God." This act of offering sacrifices was the primary means by which ancient Israel maintained covenant communion with a holy God and secured atonement. The verse ultimately points to God's own transcendent purity and His active, ongoing role in sanctifying His people, establishing a divine imperative for both the priest's conduct and the community's reverence. This principle extends beyond the ceremonial law, indicating that our separation unto God and our ability to serve Him are always dependent on His prior work of sanctification and His inherent nature.
Reflection and Application
Leviticus 21:8, while deeply rooted in the specific context of the Old Testament Aaronic priesthood, offers timeless and profound principles for believers today. It serves as a powerful reminder that God is inherently and absolutely holy, and His unwavering desire is to sanctify His people, setting them apart for His divine purposes. As New Testament believers, we are no longer under the Levitical system of priests and sacrifices, but we are collectively called a "royal priesthood, a holy nation, God's special possession" (as described in 1 Peter 2:9). This transformative truth means that every single believer is set apart for God's purposes, called to offer spiritual sacrifices of praise, worship, and service, and to live a life that consistently reflects God's character and holiness in a fallen world. The command to "sanctify him" (the priest) can be broadly applied to our respect for spiritual authority within the church today, acknowledging and honoring those whom God has set apart for leadership and ministry. More profoundly, it calls each of us to embrace our own identity as sanctified ones, living in a manner consistent with the holiness of the God who has graciously sanctified us. Our holiness is not earned through our own efforts but is a divine gift, which is then to be lived out in practical obedience, reverence, and a pursuit of purity that honors the One who called us.
Questions for Reflection
FAQ
Why was the priest's holiness so important to the community, not just to God?
The priest's holiness was of paramount importance to the entire community because he served as the primary, divinely appointed mediator between a holy God and the sinful people of Israel. His ritual and moral purity ensured that the sacrifices and offerings he presented on the altar were acceptable to God, thereby maintaining the vital covenant relationship and securing atonement for the people's sins. If the priest was defiled or acted presumptuously, his service would be compromised, potentially bringing God's severe judgment upon the community, as tragically demonstrated by the account of Nadab and Abihu in Leviticus 10. The community's active role in "sanctifying him" (Leviticus 21:8) meant they were responsible for upholding his sacred status, providing for his needs, and ensuring he could perform his duties without hindrance or defilement. This collective responsibility underscored the seriousness of their relationship with God and the vital, indispensable role of the priesthood in their national life and spiritual well-being.
Christ-Centered Fulfillment
Leviticus 21:8, with its profound emphasis on the priest's holiness and his indispensable role in offering "the bread of thy God," finds its ultimate, perfect, and eternal fulfillment in the person and work of Jesus Christ. The Aaronic priests, though divinely appointed, were inherently imperfect and temporary, needing to offer sacrifices repeatedly, not only for the sins of the people but also for their own sins (as clearly highlighted in Hebrews 7:27). Jesus, however, is our great High Priest, uniquely described as "holy, innocent, undefiled, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He did not offer the "bread of thy God" in the form of perishable animal sacrifices; instead, He offered Himself as the perfect, once-for-all sacrifice, becoming both the sinless Priest and the spotless Lamb (Hebrews 9:11-14). Through His singular, efficacious offering on the cross, Jesus perfectly sanctified His people, fulfilling the very purpose God declared in Leviticus 21:8: "I the LORD, which sanctify you, am holy." His perfect righteousness and holiness are imputed to us, making us holy in God's sight and enabling us to draw near to God with full confidence and assurance (Hebrews 10:19-22). Thus, the shadow of the Levitical priesthood points directly and powerfully to the glorious substance found in Christ, who is the inexhaustible source of our true, lasting, and complete sanctification.