1Then the LORD said to Moses, “Speak to the priests, the sons of Aaron, and say to them:
      ‘No one shall defile himself for a dead person among his people, 2except for his relatives who are nearest to him, his mother and his father and his son and his daughter and his brother, 3also for his virgin sister, who is near to him because she has had no husband; for her he may defile himself. 4‘He shall not defile himself as a relative by marriage among his people, and so profane himself. 5‘They shall not make any baldness on their heads, nor shave off the edges of their beards, nor make any cuts in their flesh. 6‘They shall be holy to their God and not profane the name of their God, for they present the offerings by fire to the LORD, the food of their God; so they shall be holy. 7‘They shall not take a woman who is profaned by harlotry, nor shall they take a woman divorced from her husband; for he is holy to his God. 8‘You shall consecrate him, therefore, for he offers the food of your God; he shall be holy to you; for I the LORD, who sanctifies you, am holy. 9‘Also the daughter of any priest, if she profanes herself by harlotry, she profanes her father; she shall be burned with fire.

      10‘The priest who is the highest among his brothers, on whose head the anointing oil has been poured and who has been consecrated to wear the garments, shall not uncover his head nor tear his clothes; 11nor shall he approach any dead person, nor defile himself even for his father or his mother; 12nor shall he go out of the sanctuary nor profane the sanctuary of his God, for the consecration of the anointing oil of his God is on him; I am the LORD. 13‘He shall take a wife in her virginity. 14‘A widow, or a divorced woman, or one who is profaned by harlotry, these he may not take; but rather he is to marry a virgin of his own people, 15so that he will not profane his offspring among his people; for I am the LORD who sanctifies him.’”

      16Then the LORD spoke to Moses, saying, 17“Speak to Aaron, saying, ‘No man of your offspring throughout their generations who has a defect shall approach to offer the food of his God. 18‘For no one who has a defect shall approach: a blind man, or a lame man, or he who has a disfigured face, or any deformed limb, 19or a man who has a broken foot or broken hand, 20or a hunchback or a dwarf, or one who has a defect in his eye or eczema or scabs or crushed testicles. 21‘No man among the descendants of Aaron the priest who has a defect is to come near to offer the LORD’S offerings by fire; since he has a defect, he shall not come near to offer the food of his God. 22‘He may eat the food of his God, both of the most holy and of the holy, 23only he shall not go in to the veil or come near the altar because he has a defect, so that he will not profane My sanctuaries. For I am the LORD who sanctifies them.’” 24So Moses spoke to Aaron and to his sons and to all the sons of Israel.

Parallel Verses

New American Standard Bible (©1995)
Then the LORD said to Moses, "Speak to the priests, the sons of Aaron, and say to them: 'No one shall defile himself for a dead person among his people,

GOD'S WORD® Translation (©1995)
The LORD spoke to Moses, "Tell the priests, Aaron's sons: None of you should become unclean by touching one of your relatives who has died.

King James Bible
And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people:

Douay-Rheims Bible
The Lord said also to Moses: Speak to the priests the sons of Aaron, and thou shalt say to them: Let not a priest incur an uncleanness at the death of his citizens:

Darby Bible Translation
And Jehovah said to Moses, Speak unto the priests, the sons of Aaron, and say unto them, There shall none make himself unclean for a dead person among his peoples,

English Revised Version
And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none defile himself for the dead among his people;

Webster's Bible Translation
And the LORD said to Moses, Speak to the priests, the sons of Aaron, and say to them, There shall none be defiled for the dead among his people:

World English Bible
Yahweh said to Moses, "Speak to the priests, the sons of Aaron, and say to them, 'A priest shall not defile himself for the dead among his people;

Young's Literal Translation
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,

Cross References

Leviticus 10:6 Then Moses said to Aaron and to his sons Eleazar and Ithamar, "Do not uncover your heads nor tear your clothes, so that you will not die and that He will not become wrathful against all the congregation. But your kinsmen, the whole house of Israel, shall bewail the burning which the LORD has brought about.

Leviticus 19:28 'You shall not make any cuts in your body for the dead nor make any tattoo marks on yourselves: I am the LORD.

Numbers 5:2 "Command the sons of Israel that they send away from the camp every leper and everyone having a discharge and everyone who is unclean because of a dead person.

Numbers 6:6 'All the days of his separation to the LORD he shall not go near to a dead person.

Numbers 19:11 'The one who touches the corpse of any person shall be unclean for seven days.

Ezekiel 44:25 "They shall not go to a dead person to defile themselves; however, for father, for mother, for son, for daughter, for brother, or for a sister who has not had a husband, they may defile themselves.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 21

This chapter might borrow its title from Mal. 2:1, "And now, O you priests, this commandment is for you." It is a law obliging priests with the utmost care and jealousy to preserve the dignity of their priesthood. I. The inferior priests are here charged both concerning their mourning and concerning their marriages and their children (v. 1-9). II. The high priest is restrained more than any of them (v. 10-15). III. Neither the one nor the other must have any blemish (v. 16, etc.).

Verses 1-9

It was before appointed that the priests should teach the people the statutes God had given concerning the difference between clean and unclean, ch. 10:10, 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, 1 Tim. 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, v. 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, v. 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, v. 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 (1 Th. 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 (ch. 19:27, 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 (v. 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, v. 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 (1 Tim. 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 (v. 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 (v. 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 (1 Th. 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 (v. 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.

Calvin's Commentary

1. And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people:

1. Et dixit Jehova ad Mosen, Alloquere sacerdotes filios Aharon, et dicito eis, Super animam non contaminabit se quisquam vestrum it, populis suis:

2. But for his kin, that is near unto him, that is, for his mother, and for his father, and for his son, and for his daughter, and for his brother,

2. Sed super propinquo suo, propinquo sibi, nempe super matre sua, et super patre suo, et super filio suo, et super filia sua, et superfratre suo.,

3. And for his sister a virgin, that is nigh unto him, which hath had no husband; for her may he be defiled.

3. Et super sorore sua virgine propinqua sibi, quae non fuerit viro: super ea contaminabit se.

4. But he shall not defile himself, being a chief man among his people, to profane himself.

4. Non contaminabit se in principe in populis suis, ut polluat sese.

5. They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.

5. Non decalvabunt calvitium in capitc suo, et extremitatem barbae suse non radent, et in carne sua non incident ullam incisuram.

6. They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God, they do offer: therefore they shall be holy.

6. Sancti erunt Dco suo, neque polluent nomen Dei sui: quia oblationes ignitas Jehovoe, et panem Dei tui offerunt, proinde erunt sancti.

10. And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes;

10. Sacerdos autem praecipuus inter fratres suos super cujus caput fusum fuerit oleum unctionis, et consecraverit manum suam ut induat vestes, caput suum non discooperiet, et vestes suas non scindet.

11. Neither shall he go in to any dead body, nor defile himself for his father, or for his mother;

11. Et ad omnes animas mortui non ingredietur, ne super patre quidem suo, ant matre sua, contaminabit se.

12. Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him: I am the LORD.

12. Et de sanctuario non ingredietur, neque polluet sanctuarium Dei sui: quia corona olei unctionis Dei sui est super eum. Ego Jehova.

1. Speak unto the priests. All these things which follow tend to the same end, i.e., that the priests may differ from the rest of the people by notable marks, as if separated from ordinary men; for special purity became those who represented the person of Christ. It seems, indeed, as if God here gave precepts respecting small and unimportant things; but we have elsewhere said that the legal rites were as it were steps by which the Israelites might ascend to the study of true holiness. The declaration of Paul indeed was always true, that "bodily exercise profiteth little," (1 Timothy 4:8;) but the use of the ancient shadows under the Law must be estimated by their end. Although, therefore, the observation of the things which are now treated of did not of itself greatly please God, yet inasmuch as it had a higher tendency, it was sinful to make light of it. Now though the priests were thus admonished that holiness was to be cultivated by them with peculiar diligence, as the sanctity of their office required; yet the principal design of God was to set forth the image of perfect holiness which was at length beheld in Christ. The first law contains a prohibition of mourning, absolutely and without exception as regarded the high priest, and as regarded the sons of Aaron with certain specified restrictions; for although God elsewhere forbids the people generally to imitate the custom of the Gentiles in excessive mourning, yet here he requires something more of the priests, viz., that they should abstain even from ordinary mourning, such as was permitted to others. This prohibition indeed was again repeated, as we shall see, arising from an actual occurrence; for when Nadab and Abihu, who had offered incense with strange fire, were consumed with fire from heaven, God allowed them to be mourned for by all the people, except the priests; [185] but on this occasion the general law was again ratified afresh, lest the priests should pollute themselves by mourning for the dead; except that there mourning was forbidden even for a domestic loss, that they might acquiesce in God's judgment, however sad it might be. For by these means they were impeded in the discharge of their duties; because it was not lawful for mourners to enter the sanctuary. Therefore God threatens them with death, unless they should restrain their grief even for the death of a near relative But this (as is elsewhere said) is a rare virtue, so to repress our feelings when we are deprived of our brothers or friends, as that the bitterness of our grief should not overcome our resignation and composure of mind. In this way, therefore, the exemplary piety of the priests was put to the proof. Besides, abstinence from mourning manifests the hope of the blessed resurrection. Therefore the priests were forbidden to mourn for the dead, in order that the rest of the people might seek for consolation in their sorrow from them. [186] This was truly and amply fulfilled in Christ, who although He bore not only grief, but the extreme horror of death, yet was free from every stain, and gloriously triumphed over death; so that the very recollection of His cross wipes away our tears, and fills us with joy. Now when it is said, "They shall not profane the name of their God;" and in the case of the high priest, "neither shall he go out of the sanctuary;" this reason confirms what; I have just stated, that mourning was forbidden them, because it prevented them from the discharge of their duties; for their very squalidness would have in some sense defiled God's sanctuary, in which nothing unseemly was to be seen; and being defiled too, they could not intercede as suppliants for the people. God then commands them to remain pure and clear from all defilement, lest they should be compelled to desert their office, and to leave the sanctuary, of which they were the keepers. Moreover, we learn that the fulfillment of this figure was in Christ, from the reason which is immediately added: viz., because the holy oil is on the head of the high priest; whereby God intimates that it is by no means right that His glory and dignity should be profaned by any pollution.

As to the words themselves; first, greater liberty is granted to the rest of the posterity of Aaron, than to the high priest; but only that they should mourn for their father, mother, children, their own brothers, and unmarried sisters. Lest ambition should carry them further, they are expressly forbidden to put on mourning even upon the death of a prince. Nor can we doubt but that the mourning was improper which God permitted to them out of indulgence; but regard was had to their weakness, lest immoderate strictness might drive them to passionate excess; yet God so spared them as still to distinguish them from the multitude. To "defile" one's-self, (as we have elsewhere seen,) is equivalent to putting on mourning for the dead, celebrating the funeral rites, or going to the burial; because the curse of God proclaims itself in the death of man, so that a corpse infects with contagion those by whom it is touched; and again, because it must needs be that where lamentation is indulged, and as it were excited, the affection itself must burst out into impatience. As to the prohibition to make "baldness," this was not allowed even to the rest of the people; but God expressly forbids it to the priests, in order to keep them under stricter restraint. With regard to the high priest, something greater seems to be decreed besides the exceptions, that he "shall not uncover his head, nor rend his clothes:" which is still enjoined elsewhere on the sons of Aaron. But here what would be allowable in others is condemned in the high priest; and it was surely reasonable that he should present a peculiar example of moderation and gravity; and therefore the dignity of his office, in which he was superior to others, is called to mind, that he may acknowledge his obligations to be so much the greater. This is indeed the sum, that since the priesthood is the holiness of God, it must not be mixed up with any defilements.

Footnotes:

[185] Addition in Fr., "Qui estoyent neanmoins les plus prochains parens:" who were nevertheless the nearest relations.

[186] The Fr. says, "De leur exemple."

Links

Leviticus 21 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • Keil / Delitzsch • KJV Translators' • Henry's Concise • Matthew Henry • Scofield • TSK • Wesley

NIV / NLT / ESV / GWT / KJV / ASV / DRB

Jump to Previous Occurrence
Aaron Ceremonially Dead Defile Defiled Die Moses Priest Priests Speak Unclean

Jump to Next Occurrence
Aaron Ceremonially Dead Defile Defiled Die Moses Priest Priests Speak Unclean

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: A Aaron among and any ceremonially dead defile die for himself his LORD make Moses must No not of one people person priest priests said say shall sons Speak The them Then to unclean who

Bible Browser

Thirtieth Day. The Unction from the Holy One.
And ye have an anointing from the Holy One, and ye know all things. And as for you, the anointing which ye received of Him abideth in you, and ye need not that any one teach you; but as His anointing teacheth you concerning all things, and is true, and is no lie, and even as it taught you, ye abide in Him.'--1 John ii. 20, 27. In the revelation by Moses of God's Holiness and His way of making holy, the priests, and specially the high priests, were the chief expression of God's Holiness in man. …
Andrew Murray—Holy in Christ

Brief Directions How to Read the Holy Scriptures once Every Year Over, with Ease, Profit, and Reverence.
But forasmuch, that as faith is the soul, so reading and meditating on the word of God, are the parent's of prayer, therefore, before thou prayest in the morning, first read a chapter in the word of God; then meditate awhile with thyself, how many excellent things thou canst remember out of it. As--First, what good counsels or exhortations to good works and to holy life. Secondly, what threatenings of judgments against such and such a sin; and what fearful examples of God's punishment or vengeance …
Lewis Bayly—The Practice of Piety

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Monks.
In the story of St. Athanasius, monks have been more than once mentioned, and it is now time to give some account of these people and of their ways. The word "monk" properly means one who leads a "lonely" life; and the name was given to persons who professed to withdraw from the world and its business that they might give themselves up to serve God in religious thoughts and exercises. Among the Jews there had been whole classes of people who practised this sort of retirement: some, called "Essenes", …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Sanctification
'For this is the will of God, even your sanctification.' I Thess 4:4. The word sanctification signifies to consecrate and set apart to a holy use: thus they are sanctified persons who are separated from the world, and set apart for God's service. Sanctification has a privative and a positive part. I. A privative part, which lies in the purging out of sin. Sin is compared to leaven, which sours; and to leprosy, which defiles. Sanctification purges out the old leaven.' I Cor 5:5. Though it takes not …
Thomas Watson—A Body of Divinity

Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon …
Andrew Murray—With Christ in the School of Prayer

Eleventh Day. The Holy one of Israel.
I am the Lord that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. I the Lord which make you holy, am holy.'--Lev. xi. 45, xxi. 8. 'I am the Lord Thy God, the Holy One of Israel, Thy Saviour. Thus saith the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your Holy One, the Creator of Israel, your King.'--Isa. xliii. 3, 14, 15. In the book of Exodus we found God making provision for the Holiness of His people. In the holy …
Andrew Murray—Holy in Christ

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament