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)
so that he will not profane his offspring among his people; for I am the LORD who sanctifies him.'"

GOD'S WORD® Translation (©1995)
He must not dishonor his children among his people because I, the LORD, set him apart as holy."

King James Bible
Neither shall he profane his seed among his people: for I the LORD do sanctify him.

Douay-Rheims Bible
He shall not mingle the stock of his kindred with the common people of his nation: for I am the Lord who sanctify him.

Darby Bible Translation
And he shall not profane his seed among his peoples; for I am Jehovah who do hallow him.

English Revised Version
And he shall not profane his seed among his people: for I am the LORD which sanctify him.

Webster's Bible Translation
Neither shall he profane his seed among his people: for I the LORD do sanctify him.

World English Bible
He shall not profane his seed among his people: for I am Yahweh who sanctifies him.'"

Young's Literal Translation
and he doth not pollute his seed among his people; for I am Jehovah, sanctifying him.'

Cross References

Matthew 23:17 "You fools and blind men! Which is more important, the gold or the temple that sanctified the gold?

Leviticus 21:14 '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,

Leviticus 21:16 Then the LORD spoke to Moses, saying,

Commentary

Matthew Henry's Whole Bible Commentary

Verses 10-15

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 anointing oil was poured, and he was consecrated to put on the garments (v. 10), 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 the crown of the anointing oil of his God (v. 12); for the anointing of the Spirit is, to all that have it, a crown of glory, and a diadem of beauty. The high priest being thus dignified,

I. He must not defile himself at all for the dead, no, nor for his nearest relations, his father or his mother, much less his child or brother, v. 11. 1. He must not use the common expressions of sorrow on those occasions, such as uncovering his head, and rending his clothes (v. 10), 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 thummim and the urim he must not know father or mother, Deu. 33:8, 9. 2. He must not go in to any dead body, v. 11. 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 not go out of the sanctuary (v. 12); 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 speak with his mother and brethren, Mt. 12:48.

II. He might not marry a widow (as other priests might), much less one divorced, or a harlot, v. 13, 14. 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 chaste virgin, 2 Co. 11:2. See Eze. 44:22. Christ must have our first love, our pure love, our entire love; thus the virgins love thee (Cant. 1:3), and such only are fit to follow the Lamb, Rev. 14:4.

III. He might not profane his seed among his people, v. 15. 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, 2 Chr. 22:11. 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.

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."

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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