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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Leviticus, Chapter XXI].</TITLE>
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<center><h1>Matthew Henry's Complete Commentary
on the Whole Bible</h1></center>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1706)
</TD></TR></TABLE>
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<!-- (Begin Body) -->
<CENTER>
<BR><FONT SIZE=+3><B>L E V I T C U S</B></FONT>
<BR>
<BR><FONT SIZE=+2>CHAP. XXI.</FONT>
<HR SIZE=1 WIDTH=50>
</CENTER>
<FONT SIZE=-1>
<P> &nbsp; &nbsp; &nbsp;
This chapter might borrow its title from
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+2:1">Mal. ii. 1</A>,
"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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:1-9">ver. 1-9</A>.
II. The high priest is restrained more than any of them,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:10-15">ver. 10-15</A>.
III. Neither the one nor the other must have any blemish,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:16-24">ver. 16</A>,
&c.</P>
</FONT>
<A NAME="Le21_1"> </A>
<A NAME="Le21_2"> </A>
<A NAME="Le21_3"> </A>
<A NAME="Le21_4"> </A>
<A NAME="Le21_5"> </A>
<A NAME="Le21_6"> </A>
<A NAME="Le21_7"> </A>
<A NAME="Le21_8"> </A>
<A NAME="Le21_9"> </A>
<A NAME="Sec1"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>Laws Concerning the Priests.</I></FONT></TD>
<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1490.</TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>1 And the L<FONT SIZE=-1><B>ORD</B></FONT> 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:
&nbsp; 2 But for his kin, that is near unto him, <I>that is,</I> for his
mother, and for his father, and for his son, and for his
daughter, and for his brother,
&nbsp; 3 And for his sister a virgin, that is nigh unto him, which
hath had no husband; for her may he be defiled.
&nbsp; 4 <I>But</I> he shall not defile himself, <I>being</I> a chief man among
his people, to profane himself.
&nbsp; 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.
&nbsp; 6 They shall be holy unto their God, and not profane the name
of their God: for the offerings of the L<FONT SIZE=-1><B>ORD</B></FONT> made by fire, <I>and</I>
the bread of their God, they do offer: therefore they shall be
holy.
&nbsp; 7 They shall not take a wife <I>that is</I> a whore, or profane;
neither shall they take a woman put away from her husband: for he
<I>is</I> holy unto his God.
&nbsp; 8 Thou shalt sanctify him therefore; for he offereth the bread
of thy God: he shall be holy unto thee: for I the L<FONT SIZE=-1><B>ORD</B></FONT>, which
sanctify you, <I>am</I> holy.
&nbsp; 9 And the daughter of any priest, if she profane herself by
playing the whore, she profaneth her father: she shall be burnt
with fire.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
It was before appointed that the priests should teach the people the
statutes God had given concerning the <I>difference between clean and
unclean,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+10:10,11"><I>ch.</I> x. 10, 11</A>.
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+4:12">1 Tim. iv. 12</A>.
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.</P>
<P> &nbsp; &nbsp; &nbsp;
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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+19:14">Num. xix. 14</A>)
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:1-3"><I>v.</I> 1-3</A>.
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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+24:17">Ezek. xxiv. 17</A>.
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 <I>chief man among the people,</I> as
some read it,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:4"><I>v.</I> 4</A>.
They must not defile themselves, no, nor for the high priest himself,
unless thus akin to them. Though <I>there is a friend that is nearer
than a brother,</I> 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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:5"><I>v.</I> 5</A>.
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
<I>not sorrow as those that have no hope</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+4:13">1 Thess. iv. 13</A>),
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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+19:27,28"><I>ch.</I> xix. 27, 28</A>),
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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:6"><I>v.</I> 6</A>):
<I>Because</I> they offered <I>the bread of their God,</I> even <I>the
offerings of the Lord made by fire,</I> 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.</P>
<P> &nbsp; &nbsp; &nbsp;
II. They must take care not to degrade themselves in their marriage,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:7"><I>v.</I> 7</A>.
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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+3:11">1 Tim. iii. 11</A>),
that they be <I>grave and sober,</I> that <I>the ministry be not
blamed.</I>
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 <I>a godly seed</I> (as the
expression is,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+2:15">Mal. ii. 15</A>)
must first seek a godly wife, and take heed of a corruption of blood.
It is added here
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:8"><I>v.</I> 8</A>),
<I>Thou shalt sanctify him,</I> and <I>he shall be holy unto thee.</I>
"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. <I>He is holy to his God</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:7"><I>v.</I> 7</A>),
therefore <I>he shall be holy unto thee.</I>" Note, We must honour
those whom our God puts honour upon. Gospel ministers by this rule are
to be <I>esteemed very highly in love for their works' sake</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+5:13">1 Thess. v. 13</A>),
and every Christian must look upon himself as concerned to be the
guardian of their honour.</P>
<P> &nbsp; &nbsp; &nbsp;
III. Their children must be afraid of doing any thing to disparage them
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:9"><I>v.</I> 9</A>):
<I>If the daughter of any priest play the whore,</I> her crime is
great; she not only polluteth but <I>profaneth herself:</I> 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, <I>she profaneth her father;</I> 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:
<I>She shall be burnt with fire,</I> 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 <I>Jealous.</I></P>
<A NAME="Le21_10"> </A>
<A NAME="Le21_11"> </A>
<A NAME="Le21_12"> </A>
<A NAME="Le21_13"> </A>
<A NAME="Le21_14"> </A>
<A NAME="Le21_15"> </A>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>10 And <I>he that is</I> 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;
&nbsp; 11 Neither shall he go in to any dead body, nor defile himself
for his father, or for his mother;
&nbsp; 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 <I>is</I> upon him: I <I>am</I> the L<FONT SIZE=-1><B>ORD</B></FONT>.
&nbsp; 13 And he shall take a wife in her virginity.
&nbsp; 14 A widow, or a divorced woman, or profane, <I>or</I> an harlot,
these shall he not take: but he shall take a virgin of his own
people to wife.
&nbsp; 15 Neither shall he profane his seed among his people: for I
the L<FONT SIZE=-1><B>ORD</B></FONT> do sanctify him.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
More was expected from a priest than from other people, but more from
the high priest than from other priests, because upon his head the
<I>anointing oil was poured,</I> and he was <I>consecrated to put on
the garments</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:10"><I>v.</I> 10</A>),
both which were typical of the anointing and adorning of the Lord
Jesus, with all the gifts and graces of the Holy Spirit, which he
received without measure. It is called <I>the crown of the anointing
oil of his God</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:12"><I>v.</I> 12</A>);
for the anointing of the Spirit is, to all that have it, a <I>crown of
glory,</I> and a <I>diadem of beauty.</I> The high priest being thus
dignified,</P>
<P> &nbsp; &nbsp; &nbsp;
I. He must not defile himself at all for the dead, no, nor for his
nearest relations, <I>his father or his mother,</I> much less his child
or brother,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:11"><I>v.</I> 11</A>.
1. He must not use the common expressions of sorrow on those occasions,
such as <I>uncovering his head, and rending his clothes</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:10"><I>v.</I> 10</A>),
so perfectly unconcerned must he show himself in all the crosses and
comforts of this life: even his natural affection must be swallowed up
in compassion to the ignorant, and a feeling of their infirmities, and
a tender concern for the household of God, which he was made the ruler
of. Thus being the holy one that was entrusted with the <I>thummim and
the urim</I> he must not know <I>father or mother,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+33:8,9">Deut. xxxiii. 8, 9</A>.
2. He must not <I>go in to any dead body,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:11"><I>v.</I> 11</A>.
If any of the inferior priests were under a ceremonial pollution, there
were other priests that might supply their places; but, if the high
priest were defiled, there would be a greater want of him. And the
forbidding of him to go to any house of mourning, or attend any
funeral, would be an indication to the people of the greatness of that
dignity to which he was advanced. Our Lord Jesus, the great high priest
of our profession, touched the dead body of Jairus's daughter, the bier
of the widow's son, and the grave of Lazarus, to show that he came to
altar the property of death, and to take off the terror of it, by
breaking the power of it. Now that it cannot destroy it does not
defile.
3. He must <I>not go out of the sanctuary</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:12"><I>v.</I> 12</A>);
that is, whenever he was attending or officiating in the sanctuary,
where usually he tarried in his own apartment all day, he must not go
out upon any occasion whatsoever, nor cut short his attendance on the
living God, no, not to pay his last respects to a dying relation. It
was a profanation of the sanctuary to leave it, while his presence was
requisite there, upon any such occasion; for thereby he preferred some
other business before the service of God and the business of his
profession, to which he ought to make every thing else give place. Thus
our Lord Jesus would not leave off preaching to <I>speak with his
mother and brethren,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+12:48">Matt. xii. 48</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
II. He might not marry a widow (as other priests might), much less one
divorced, or a harlot,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:13,14"><I>v.</I> 13, 14</A>.
The reason of this was to put a difference between him and other
priests in this matter; and (as some suggest) that he might be a type
of Christ, to whom the church was to be presented a <I>chaste
virgin,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+11:2">2 Cor. xi. 2</A>. See
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+44:22">Ezek. xliv. 22</A>.
Christ must have our first love, our pure love, our entire love; thus
the <I>virgins love thee</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=So+1:3">Cant. i. 3</A>),
and such only are fit to <I>follow the Lamb,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+14:4">Rev. xiv. 4</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
III. He might not profane his seed among his people,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:15"><I>v.</I> 15</A>.
Some understand it as forbidding him to marry any of an inferior rank,
which would be a disparagement to his family. Jehoiada indeed married
of his own tribe, but then it was into the royal family,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+22:11">2 Chron. xxii. 11</A>.
This was not to teach him to be proud, but to teach him to be pure, and
to do nothing unbecoming his office and the worthy name by which he was
called. Or it may be a caution to him in disposing of his children; he
must not profane his seed by marrying them unsuitably. Ministers'
children are profaned if they be unequally yoked with unbelievers.</P>
<A NAME="Le21_16"> </A>
<A NAME="Le21_17"> </A>
<A NAME="Le21_18"> </A>
<A NAME="Le21_19"> </A>
<A NAME="Le21_20"> </A>
<A NAME="Le21_21"> </A>
<A NAME="Le21_22"> </A>
<A NAME="Le21_23"> </A>
<A NAME="Le21_24"> </A>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>16 And the L<FONT SIZE=-1><B>ORD</B></FONT> spake unto Moses, saying,
&nbsp; 17 Speak unto Aaron, saying, Whosoever <I>he be</I> of thy seed in
their generations that hath <I>any</I> blemish, let him not approach
to offer the bread of his God.
&nbsp; 18 For whatsoever man <I>he be</I> that hath a blemish, he shall not
approach: a blind man, or a lame, or he that hath a flat nose, or
any thing superfluous,
&nbsp; 19 Or a man that is brokenfooted, or brokenhanded,
&nbsp; 20 Or crookbackt, or a dwarf, or that hath a blemish in his
eye, or be scurvy, or scabbed, or hath his stones broken;
&nbsp; 21 No man that hath a blemish of the seed of Aaron the priest
shall come nigh to offer the offerings of the L<FONT SIZE=-1><B>ORD</B></FONT> made by fire:
he hath a blemish; he shall not come nigh to offer the bread of
his God.
&nbsp; 22 He shall eat the bread of his God, <I>both</I> of the most holy,
and of the holy.
&nbsp; 23 Only he shall not go in unto the vail, nor come nigh unto
the altar, because he hath a blemish; that he profane not my
sanctuaries: for I the L<FONT SIZE=-1><B>ORD</B></FONT> do sanctify them.
&nbsp; 24 And Moses told <I>it</I> unto Aaron, and to his sons, and unto
all the children of Israel.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
The priesthood being confined to one particular family, and entailed
upon all the male issue of that family throughout their generations, it
was very likely that some or other in after-ages that were born to the
priesthood would have natural blemishes and deformities: the honour of
the priesthood would not secure them from any of those calamities which
are common to men. Divers blemishes are here specified; some that were
ordinarily for life, as blindness; others that might be for a time, as
a scurf or scab, and, when they were gone, the disability ceased.
Now,</P>
<P> &nbsp; &nbsp; &nbsp;
I. The law concerning priests that had blemishes was,
1. That they might <I>live upon the altar</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:22"><I>v.</I> 22</A>):
<I>He shall eat</I> of the sacrifices with the other priests, even the
<I>most holy things,</I> such as the show-bread and the sin-offerings,
as well as the <I>holy things,</I> such as the tithes and first-fruits,
and the priests' share of the peace-offerings. The blemishes were such
as they could not help, and therefore, though they might not work, they
must not starve. Note, None must be abused for their natural
infirmities. Even the deformed child in the family must have its
child's part.
2. Yet they must not <I>serve at the altar,</I> at either of the
altars, nor be admitted to attend or assist the other priests in
offering sacrifice or burning incense,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+21:17,21,23"><I>v.</I> 17, 21, 23</A>.
Great men choose to have such servants about them as are sightly, and
it was fit that the great God should have such in his house then, when
he was pleased to manifest his glory in external indications of it. But
it was especially requisite that comely men should be chosen to
minister about holy things, for the sake of the people, who were apt to
judge according to outward appearance, and to think meanly of the
service, how honourable soever it was made by the divine institution,
of those that performed it looked despicably or went about it
awkwardly. This provision God made for the preserving of the reputation
of his altar, that it might not at any time fall under contempt. It was
for the credit of the sanctuary that none should appear there who were
any way disfigured, either by nature or accident.</P>
<P> &nbsp; &nbsp; &nbsp;
II. Under the gospel,
1. Those that labour under any such blemishes as these have reason to
thank God that they are not thereby excluded from offering spiritual
sacrifices to God; nor, if otherwise qualified for it, from the office
of the ministry. There is many a healthful beautiful soul lodged in a
crazy deformed body. Yet,
2. We ought to infer hence how incapable those are to serve God
acceptably whose minds are blemished and deformed by any reigning vice.
Those are unworthy to be called Christians, and unfit to be employed as
ministers, that are spiritually blind, and lame, and crooked, whose sins
render them scandalous and deformed, so as that the offerings of the
Lord are abhorred for their sakes. The deformities of Hophni and
Phinehas were worse than any of the blemishes here mentioned. Let such
therefore as are openly vicious be put out of the priesthood as
polluted persons; and let all that are made to our God spiritual
priests be before him <I>holy and without blemish,</I> and comfort
themselves with this, that, though in this imperfect state they have
spots that are the spots of God's children, yet they shall shortly
appear before the throne of God <I>without spot, or wrinkle, or any
such thing.</I></P>
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