- Home
- Bible
- Leviticus
- Chapter 21
- Verse 21
Leviticus 21:1
Verse
Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
There shall none be defiled for the dead - No priest shall assist in laying out a dead body, or preparing it for interment. Any contact with the dead was supposed to be of a defiling nature, probably because putrefaction had then taken place; and animal putrefaction was ever held in detestation by all men.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The priest was not to defile himself on account of a soul, i.e., a dead person (nephesh, as in Lev 19:28), among his countrymen, unless it were of his kindred, who stood near to him (i.e., in the closest relation to him), formed part of the same family with him (cf. Lev 21:3), such as his mother, father, son, daughter, brother, or a sister who was still living with him as a virgin and was not betrothed to a husband (cf. Eze 44:25). As every corpse not only defiled the persons who touched it, but also the tent or dwelling in which the person had died (Num 19:11, Num 19:14); in the case of death among members of the family or household, defilement was not to be avoided on the part of the priest as the head of the family. It was therefore allowable for him to defile himself on account of such persons as these, and even to take part in their burial. The words of Lev 21:4 are obscure: "He shall not defile himself בּעמּיו בּעל, i.e., as lord (pater-familias) among his countrymen, to desecrate himself;" and the early translators have wandered in uncertainty among different renderings. In all probability בּעל denotes the master of the house or husband. But, for all that, the explanation given by Knobel and others, "as a husband he shall not defile himself on the death of his wife, his mother-in-law and daughter-in-law, by taking part in their burial," is decidedly to be rejected. For, apart from the unwarrantable introduction of the mother-in-law and daughter-in-law, there is sufficient to prevent our thinking of defilement on the death of a wife, in the fact that the wife is included in the "kin that is near unto him" in Lev 21:2, though not in the way that many Rabbins suppose, who maintain that שׁאר signifies wife, but implicite, the wife not being expressly mentioned, because man and wife form one flesh (Gen 2:24), and the wife stands nearer to the husband than father and mother, son and daughter, or brother and sister. Nothing is proved by appealing to the statement made by Plutarch, that the priests of the Romans were not allowed to defile themselves by touching the corpses of their wives; inasmuch as there is no trace of this custom to be found among the Israelites, and the Rabbins, for this very reason, suppose the death of an illegitimate wife to be intended. The correct interpretation of the words can only be arrived at by considering the relation of the fourth verse to what precedes and follows. As Lev 21:1-3 stand in a very close relation to Lev 21:5 and Lev 21:6, - the defilement on account of a dead person being more particularly explained in the latter, or rather, strictly speaking, greater force being given to the prohibition, - it is natural to regard Lev 21:4 as standing in a similar relation to Lev 21:7, and to understand it as a general prohibition, which is still more clearly expounded in Lev 21:7 and Lev 21:9. The priest was not to defile himself as a husband and the head of a household, either by marrying a wife of immoral or ambiguous reputation, or by training his children carelessly, so as to desecrate himself, i.e., profane the holiness of his rank and office by either one or the other (cf. Lev 21:9 and Lev 21:15). - In Lev 21:5 desecration is forbidden in the event of a death occurring. He was not to shave a bald place upon his head. According to the Chethib יקרחה is to be pointed with ה- attached, and the Keri יקרחוּ is a grammatical alteration to suit the plural suffix in בּראשׁם, which is obviously to be rejected on account of the parallel יגלּחוּ לא זקנם וּפאת. In both of the clauses there is a constructio ad sensum, the prohibition which is addressed to individuals being applicable to the whole: upon their head shall no one shave a bald place, namely, in front above the forehead, "between the eyes" (Deu 14:1). We may infer from the context that reference is made to a customary mode of mourning for the dead; and this is placed beyond all doubt by Deu 14:1, where it is forbidden to all the Israelites "for the dead." According to Herodotus, 2, 36, the priests in Egypt were shaven, whereas in other places they wore their hair long. In other nations it was customary for those who were more immediately concerned to shave their heads as a sign of mourning; but the Egyptians let their hair grow both upon their head and chin when any of their relations were dead, whereas they shaved at other times. The two other outward signs of mourning mentioned, namely, cutting off the edge of the beard and making incisions in the body, have already been forbidden in Lev 19:27-28, and the latter is repeated in Deu 14:1. The reason for the prohibition is given in Lev 21:6 - "they shall be holy unto their God," and therefore not disfigure their head and body by signs of passionate grief, and so profane the name of their God when they offer the firings of Jehovah; that is to say, when they serve and approach the God who has manifested Himself to His people as the Holy One. On the epithet applied to the sacrifices, "the food of God," see at Lev 3:11 and Lev 3:16.
John Gill Bible Commentary
And the Lord said unto Moses,.... According to some Jewish writers this was said on the day the tabernacle was set up; no doubt it was delivered at the same time the above laws were given; and as care was taken for the purity and holiness of the Israelites in general, it was necessary that the priests that were concerned in a more especial manner in the service and worship of God should be holy also, and have some instructions given them to take care and keep themselves from all defilements; and particularly the Jewish writers observe, that this paragraph or section concerning the priests follows upon, and is in connection with the law concerning such as have familiar spirits, and wizards, to teach men, that in matters of doubt and difficulty they should not have recourse to such persons, but to the priests of the Lord: speak unto the priests, the sons of Aaron; the priests, whether elder or younger, whether fit for service, and whether having blemishes, or not; for there are some things which concern them, and these are sons, male children of Aaron, as the Targum of Jonathan, and not daughters, as Jarchi and others observe; for they were not obliged to regard the laws and rules here given: and say unto them, there shall none be defiled for the dead among his people; by entering into a tent or house where a dead body lay, by touching it, or by hearing it, or attending it to the grave, or by any expressions of mourning for it, see Num 19:11; that is, for any person in common that were of his people, that were not nearly related to him, as in the cases after excepted; so it was a custom with the Romans, as we are told (n), that such as were polluted by funerals might not sacrifice, which shows that priests were not allowed to attend funerals, which perhaps might be taken from hence; and so Porphyry says (o), that sacred persons and inspectors of holy things should abstain from funerals or graves, and from every filthy and mournful sight. (n) Servius in Virgil. Aeneid. l. xi. ver. 3. (o) De Abstinentia, l. 2. c. 50.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
21:1–22:33 This section, which covers priestly regulations, is punctuated six times with the phrase I am the Lord who makes . . . holy (21:15, 23; 22:9, 16, 32; cp. 21:8). The words reaffirm the necessary connection between the holiness of God and the holiness expected of the priesthood, and by extension, of all Israel (see 8:10; 11:44-45; 19:2). Priests are specifically addressed in 21:1–22:16, while both clergy and laity are included in 22:17-33. 21:1-4 Touching a dead body rendered a person unclean for seven days. Because a priest had to be prepared to deal with holy things at all times, he was not allowed to handle a dead body, even of a relative, or else he could be unfit to minister when needed. The only exceptions were his closest relatives because there might not be anyone else who could bury the bodies.
Leviticus 21:1
Holiness Required of Priests
1Then the LORD said to Moses, “Speak to Aaron’s sons, the priests, and tell them that a priest is not to defile himself for a dead person among his people,2except for his immediate family—his mother, father, son, daughter, or brother,
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
There shall none be defiled for the dead - No priest shall assist in laying out a dead body, or preparing it for interment. Any contact with the dead was supposed to be of a defiling nature, probably because putrefaction had then taken place; and animal putrefaction was ever held in detestation by all men.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The priest was not to defile himself on account of a soul, i.e., a dead person (nephesh, as in Lev 19:28), among his countrymen, unless it were of his kindred, who stood near to him (i.e., in the closest relation to him), formed part of the same family with him (cf. Lev 21:3), such as his mother, father, son, daughter, brother, or a sister who was still living with him as a virgin and was not betrothed to a husband (cf. Eze 44:25). As every corpse not only defiled the persons who touched it, but also the tent or dwelling in which the person had died (Num 19:11, Num 19:14); in the case of death among members of the family or household, defilement was not to be avoided on the part of the priest as the head of the family. It was therefore allowable for him to defile himself on account of such persons as these, and even to take part in their burial. The words of Lev 21:4 are obscure: "He shall not defile himself בּעמּיו בּעל, i.e., as lord (pater-familias) among his countrymen, to desecrate himself;" and the early translators have wandered in uncertainty among different renderings. In all probability בּעל denotes the master of the house or husband. But, for all that, the explanation given by Knobel and others, "as a husband he shall not defile himself on the death of his wife, his mother-in-law and daughter-in-law, by taking part in their burial," is decidedly to be rejected. For, apart from the unwarrantable introduction of the mother-in-law and daughter-in-law, there is sufficient to prevent our thinking of defilement on the death of a wife, in the fact that the wife is included in the "kin that is near unto him" in Lev 21:2, though not in the way that many Rabbins suppose, who maintain that שׁאר signifies wife, but implicite, the wife not being expressly mentioned, because man and wife form one flesh (Gen 2:24), and the wife stands nearer to the husband than father and mother, son and daughter, or brother and sister. Nothing is proved by appealing to the statement made by Plutarch, that the priests of the Romans were not allowed to defile themselves by touching the corpses of their wives; inasmuch as there is no trace of this custom to be found among the Israelites, and the Rabbins, for this very reason, suppose the death of an illegitimate wife to be intended. The correct interpretation of the words can only be arrived at by considering the relation of the fourth verse to what precedes and follows. As Lev 21:1-3 stand in a very close relation to Lev 21:5 and Lev 21:6, - the defilement on account of a dead person being more particularly explained in the latter, or rather, strictly speaking, greater force being given to the prohibition, - it is natural to regard Lev 21:4 as standing in a similar relation to Lev 21:7, and to understand it as a general prohibition, which is still more clearly expounded in Lev 21:7 and Lev 21:9. The priest was not to defile himself as a husband and the head of a household, either by marrying a wife of immoral or ambiguous reputation, or by training his children carelessly, so as to desecrate himself, i.e., profane the holiness of his rank and office by either one or the other (cf. Lev 21:9 and Lev 21:15). - In Lev 21:5 desecration is forbidden in the event of a death occurring. He was not to shave a bald place upon his head. According to the Chethib יקרחה is to be pointed with ה- attached, and the Keri יקרחוּ is a grammatical alteration to suit the plural suffix in בּראשׁם, which is obviously to be rejected on account of the parallel יגלּחוּ לא זקנם וּפאת. In both of the clauses there is a constructio ad sensum, the prohibition which is addressed to individuals being applicable to the whole: upon their head shall no one shave a bald place, namely, in front above the forehead, "between the eyes" (Deu 14:1). We may infer from the context that reference is made to a customary mode of mourning for the dead; and this is placed beyond all doubt by Deu 14:1, where it is forbidden to all the Israelites "for the dead." According to Herodotus, 2, 36, the priests in Egypt were shaven, whereas in other places they wore their hair long. In other nations it was customary for those who were more immediately concerned to shave their heads as a sign of mourning; but the Egyptians let their hair grow both upon their head and chin when any of their relations were dead, whereas they shaved at other times. The two other outward signs of mourning mentioned, namely, cutting off the edge of the beard and making incisions in the body, have already been forbidden in Lev 19:27-28, and the latter is repeated in Deu 14:1. The reason for the prohibition is given in Lev 21:6 - "they shall be holy unto their God," and therefore not disfigure their head and body by signs of passionate grief, and so profane the name of their God when they offer the firings of Jehovah; that is to say, when they serve and approach the God who has manifested Himself to His people as the Holy One. On the epithet applied to the sacrifices, "the food of God," see at Lev 3:11 and Lev 3:16.
John Gill Bible Commentary
And the Lord said unto Moses,.... According to some Jewish writers this was said on the day the tabernacle was set up; no doubt it was delivered at the same time the above laws were given; and as care was taken for the purity and holiness of the Israelites in general, it was necessary that the priests that were concerned in a more especial manner in the service and worship of God should be holy also, and have some instructions given them to take care and keep themselves from all defilements; and particularly the Jewish writers observe, that this paragraph or section concerning the priests follows upon, and is in connection with the law concerning such as have familiar spirits, and wizards, to teach men, that in matters of doubt and difficulty they should not have recourse to such persons, but to the priests of the Lord: speak unto the priests, the sons of Aaron; the priests, whether elder or younger, whether fit for service, and whether having blemishes, or not; for there are some things which concern them, and these are sons, male children of Aaron, as the Targum of Jonathan, and not daughters, as Jarchi and others observe; for they were not obliged to regard the laws and rules here given: and say unto them, there shall none be defiled for the dead among his people; by entering into a tent or house where a dead body lay, by touching it, or by hearing it, or attending it to the grave, or by any expressions of mourning for it, see Num 19:11; that is, for any person in common that were of his people, that were not nearly related to him, as in the cases after excepted; so it was a custom with the Romans, as we are told (n), that such as were polluted by funerals might not sacrifice, which shows that priests were not allowed to attend funerals, which perhaps might be taken from hence; and so Porphyry says (o), that sacred persons and inspectors of holy things should abstain from funerals or graves, and from every filthy and mournful sight. (n) Servius in Virgil. Aeneid. l. xi. ver. 3. (o) De Abstinentia, l. 2. c. 50.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
21:1–22:33 This section, which covers priestly regulations, is punctuated six times with the phrase I am the Lord who makes . . . holy (21:15, 23; 22:9, 16, 32; cp. 21:8). The words reaffirm the necessary connection between the holiness of God and the holiness expected of the priesthood, and by extension, of all Israel (see 8:10; 11:44-45; 19:2). Priests are specifically addressed in 21:1–22:16, while both clergy and laity are included in 22:17-33. 21:1-4 Touching a dead body rendered a person unclean for seven days. Because a priest had to be prepared to deal with holy things at all times, he was not allowed to handle a dead body, even of a relative, or else he could be unfit to minister when needed. The only exceptions were his closest relatives because there might not be anyone else who could bury the bodies.