11 nor beside any dead person doth he come; for his father and for his mother he doth not defile himself;
`This `is' the law, when a man dieth in a tent: every one who is coming in unto the tent, and all that `is' in the tent, is unclean seven days;
`And a cutting for the soul ye do not put in your flesh; and a writing, a cross-mark, ye do not put on you; I `am' Jehovah.
And Jehovah saith unto Moses, `Speak unto the priests, sons of Aaron, and thou hast said unto them, For `any' person `a priest' is not defiled among his people, except for his relation who `is' near unto him -- for his mother, and for his father, and for his son, and for his daughter, and for his brother.
for his father, or for his mother, for his brother, or for his sister -- he is not unclean for them at their death, for the separation of his God `is' on his head;
Who is saying of his father and his mother, I have not seen him; And his brethren he hath not discerned, And his sons he hath not known; For they have observed Thy saying, And Thy covenant they keep.
And while he was yet speaking to the multitudes, lo, his mother and brethren had stood without, seeking to speak to him, and one said to him, `Lo, thy mother and thy brethren do stand without, seeking to speak to thee.' And he answering said to him who spake to him, `Who is my mother? and who are my brethren?' And having stretched forth his hand toward his disciples, he said, `Lo, my mother and my brethren! for whoever may do the will of my Father who is in the heavens, he is my brother, and sister, and mother.'
And he said unto another, `Be following me;' and he said, `Sir, permit me, having gone away, first to bury my father;' and Jesus said to him, `Suffer the dead to bury their own dead, and thou, having gone away, publish the reign of God.'
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Leviticus 21
Commentary on Leviticus 21 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 21
Le 21:1-24. Of the Priests' Mourning.
1. There shall none be defiled for the dead among his people—The obvious design of the regulations contained in this chapter was to keep inviolate the purity and dignity of the sacred office. Contact with a corpse, or even contiguity to the place where it lay, entailing ceremonial defilement (Nu 19:14), all mourners were debarred from the tabernacle for a week; and as the exclusion of a priest during that period would have been attended with great inconvenience, the whole order were enjoined to abstain from all approaches to the dead, except at the funerals of relatives, to whom affection or necessity might call them to perform the last offices. Those exceptional cases, which are specified, were strictly confined to the members of their own family, within the nearest degrees of kindred.
4. But he shall not defile himself—"for any other," as the sense may be fully expressed. "The priest, in discharging his sacred functions, might well be regarded as a chief man among his people, and by these defilements might be said to profane himself" [Bishop Patrick]. The word rendered "chief man" signifies also "a husband"; and the sense according to others is, "But he being a husband, shall not defile himself by the obsequies of a wife" (Eze 44:25).
5. They shall not make baldness upon their heads … nor … cuttings in their flesh—The superstitious marks of sorrow, as well as the violent excesses in which the heathen indulged at the death of their friends, were forbidden by a general law to the Hebrew people (Le 19:28). But the priests were to be laid under a special injunction, not only that they might exhibit examples of piety in the moderation of their grief, but also by the restraint of their passions, be the better qualified to administer the consolations of religion to others, and show, by their faith in a blessed resurrection, the reasons for sorrowing not as those who have no hope.
7-9. They shall not take a wife that is a whore, or profane—Private individuals might form several connections, which were forbidden as inexpedient or improper in priests. The respectability of their office, and the honor of religion, required unblemished sanctity in their families as well as themselves, and departures from it in their case were visited with severer punishment than in that of others.
10-15. he that is the high priest among his brethren … shall not uncover his head, nor rend his clothes—The indulgence in the excepted cases of family bereavement, mentioned above [Le 21:2, 3], which was granted to the common priests, was denied to him; for his absence from the sanctuary for the removal of any contracted defilement could not have been dispensed with, neither could he have acted as intercessor for the people, unless ceremonially clean. Moreover, the high dignity of his office demanded a corresponding superiority in personal holiness, and stringent rules were prescribed for the purpose of upholding the suitable dignity of his station and family. The same rules are extended to the families of Christian ministers (1Ti 3:2; Tit 1:6).
16-24. Whosoever he be … hath any blemish, let him not approach to offer the bread of his God—As visible things exert a strong influence on the minds of men, any physical infirmity or malformation of body in the ministers of religion, which disturbs the associations or excites ridicule, tends to detract from the weight and authority of the sacred office. Priests laboring under any personal defect were not allowed to officiate in the public service; they might be employed in some inferior duties about the sanctuary but could not perform any sacred office. In all these regulations for preserving the unsullied purity of the sacred character and office, there was a typical reference to the priesthood of Christ (Heb 7:26).