Leviticus 21

Verse 1. An uncleanness; that is such as was contracted in laying out the dead body, or touching it; or in going into the house, or assisting at the funeral, and so forth Challoner.—At the death. Hebrew “for a soul;” by which name the carcass is here denoted, because it had once been ruled by the soul. Saint Augustine q. 81. This law related only to the family of Aaron, when no absolute necessity or near relation required their attendance. When such offices of charity should be deemed defiling, it is not easy to say. But the ancients generally looked upon them in this light. Calmet. 10:6. Porphyrius enquired of Anebo, why the holy inspector touched not the dead, since in all sacred transactions, the death of animals generally intervenes. We know not the answer of this pretended prophet Egypt; and Jamblicus confesses, that the cannot resolve the difficulty. The Romans placed a branch of cypress before the door where a corpse was lying, lest any priest might see it unthinkingly, and be defiled. Servius. “At their return from a funeral they sprinkled themselves with water, and passed over fire.” Festus. The Rabbins say, that no one could be buried in Jerusalem, nor in the towns of the Levites, on account of the sanctity of those places, and for fear lest the priests might thus contract some uncleanness. Calmet.—To account for all these regulations, we only need to observe that such was the will of God; and here it may surely be said, stat pro ratione voluntas. He might thus intend to exercise their obedience; to keep their minds from being too much depressed by the sight of the dead, and to remind us all that we ought carefully to avoid sin, which kills the soul, and renders us really unclean before God. Bible.

Verse 3. Sister, of the same parents. Vatable.—Husband; for if she have, he ought to bury his wife, and to mourn for her. To be deprived of these advantages, was then esteemed a great misfortune.

Verse 4. Prince. Hebrew “Let not the prince (of the priests, Acts 23:5,) render himself unclean,” by attending the funerals of any of the people; or “let not the husband,” and so forth He may be allowed to attend his wife to the grave: or, as others more probably assert, even this is not permitted. She is not one of the persons privileged, verse 2, and Ezechiel 44:25. Ezechiel (24:16,) receives a command not to bewail the death of his wife. The Romans thought their priests would be defiled, by attending the funerals even of their own wives; and Sylla, going to dedicate a temple to Hercules, sent Metella a bill of divorce, and ordered her to be removed from his house, when she was just expiring. Plutarch.

Verse 5. Flesh. This would indicate an important grief, and want of patience. Bible.—They were not allowed to put on the usual signs of mourning, as the common people were, provided they did it not in honour of an idol. Calmet. 19:27.

Verse 7. Vile, (verse 14,) defiled, (sordidam). Hebrew chalala, “a profane woman,” (Pagnin) or one of ill-fame; as captives, inn-keepers, are generally esteemed. Zone, means a common prostitute. Joseph. iii. 3. None of these fit matches for the priests.

Verse 8. And offer. Hebrew addresses this to Moses. “Thou shalt sanctify him, therefore, because he offereth the bread of thy God.”

Verse 9. Fire. Provided she be betrothed, and still in her father’s house; so that the infamy fall upon him. Jonathan.—For if she be with her husband, she must undergo the usual punishment of stoning. Other young women received no corporal punishment for simple fornication: the man was bound to marry them, if the father consented; and, at any rate, he was forced to give them a dowry. Exodus 22:16. Calmet.—But if the woman pretended falsely that they were virgins, they were stoned. Deuteronomy 22:20.

Verse 10. Head. Septuagint “by taking off his cidaris, or tiara.” He shall not shave his head. Calmet. 10:6.—Garments, at funerals, nor the sacred vestments at all. Calmet.

Verse 12. Places. This is to be understood in the same sense. He must not leave his sacred functions to attend any corpse whatever. Having the honour of representing God, and being his first minister on earth, the utmost purity is required of him. Inferior priests may mourn on some occasions; and the Levites are not distinguished, in this respect, from the people; to shew that God requires a sanctity in his officers, proportionate to their exaltation.—Oil. Hebrew “He is the Nozor; or the crown of the anointing oil of,” and so forth Joseph has the title of Nazir, (Genesis 49:26,) which is borne by the prime ministers of the Eastern kings. Such is the high priest in the temple. Let Christian priests hence learn what sanctity will be required of them. But why is the pontiff forbidden to bury his father, since he obtains that dignity after his decease. Saint Augustine (q. 83,) answers, that he was to be consecrated immediately after, that he might offer incense. Another might, however, perform that office. On some occasions, the high priest was deposed, or the dignity transferred to another family. Infirmities might also hinder him from performing the duty. Calmet.—Priests must be detached, as much as possible, from all things which might divert them from their sacred offices. The greatest holiness is required of those who receive the body of Jesus Christ. D.

Verse 13. Wife. Josephus says he could not divorce her. The Rabbins allow him only one wife at a time. It is said that Joiada had two. But that might be successively; and it is not certain that he was the high priest; (2 Chronicles 24:3. Calmet.) though he has that title in the Vulg. Calmet. 22:11, ibid. Bible.—His wife must be an Isrealite. The Septuagint intimates, “of his own race.” But this is denied by others. He could not marry his brother’s widow, (Selden) nor a girl under twelve and a half. “The Egyptian priests marry only one, while others have as many wives as they please.” Diod. i. Calmet.

Verse 14. Widow. Other priests might marry the widows of their fellow priests. Ezekiel 44:22.

Verse 15. Nation. The wife of the high priest must be of noble birth, that he may speak to kings and princes with more authority. Menochius.—Hebrew “he shall not defile his race,” and so forth by marrying one of another nation, or contrary to law. If he do, the children shall have no share in the priesthood.

Verse 17. A blemish. These corporal defects or deformities, which disqualified the priests from officiating in the old law, were figures of the vices which priests are to beware of in the new law. Saint Gregory, Cura pastorum. Challoner.—The Rabbins reckon 140 blemishes on which the Sanhedrim had to pass sentence. They also require in the high priest superior beauty, strength, riches, and wisdom.

Verse 18. Nose. Hebrew “a flat nose, or any thing superfluous.” Septuagint “the nose, (hand) or ears slit.” This verse rejects those whose members are too large, as the next does those who have them too small.

Verse 20. Eyed. Hebrew dak, may denote “a dwarf.” Syriac, or something very thin. Exodus 16:14.—Pearl, (albuginem) whiteness.—Rupture, (herniosus). One perhaps troubled with the stone, ( Menochius.) whose testicles have been bruised, (Onkelos) or who has only one. Septuagint and Syriac.

Verse 23. Veil, which separates the sanctuary from the court. The Athenians chose the most handsome man ot be the king of ceremonies; and the people of Eli appointed such only to carry the sacred vessels, and so forth Atheneus xiii. 2. Calmet.