It was the distinguishing mark of the anointing of the high priest, that the holy oil was poured upon his head like a crown (compare Lev 8:12).

Uncover his head – Rather, let his hair be disheveled. See the note at Lev 10:6.

Fuente: Albert Barnes’ Notes on the Bible

Verse 10. He that is the high priest] This is the first place where this title is introduced; the title is very emphatic, haccohen haggadol, that priest, the great one. For the meaning of cohen, see the note on “Ge 14:18“. As the chief or high priest was a representative of our blessed Lord, therefore he was required to be especially holy; and he is represented as God’s king among the people.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Upon whose head the anointing oil was poured, Lev 8:12; which was only sprinkled upon inferior priests, blood also being mixed with it, Lev 8:30.

The garments, to wit, those holy garments which were peculiar to him, as well as those common to others.

Shall not uncover his head; this being then the posture of mourners, Lev 10:6, though afterwards the custom was changed, and mourners covered their heads, 2Sa 15:30; Est 6:12. Or if this custom was now in use, the meaning may be, he shall not put off the priestly covering or mitre, which was necessary for him to do, if he had put on the mourners covering upon his head, otherwise the holy covering had been defiled, but he shall continue in the exercise of his office, which is signified by keeping on his priestly garments.

Fuente: English Annotations on the Holy Bible by Matthew Poole

10-15. he that is the high priestamong his brethren . . . shall not uncover his head, nor rend hisclothesThe indulgence in the excepted cases of familybereavement, mentioned above [Lev 21:2;Lev 21:3], which was granted tothe common priests, was denied to him; for his absence from thesanctuary for the removal of any contracted defilement could not havebeen dispensed with, neither could he have acted as intercessor forthe people, unless ceremonially clean. Moreover, the high dignity ofhis office demanded a corresponding superiority in personal holiness,and stringent rules were prescribed for the purpose of upholding thesuitable dignity of his station and family. The same rules areextended to the families of Christian ministers (1Ti 3:2;Tit 1:6).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And [he that is] the high priest among his brethren,…. Either among his brethren, the priests, being in office above them; or among his brethren the Israelites, among and over whom he is high priest; or, as others render it, “the priest who is greater than his brethren” d, in an higher office; the Jews say e the high priest was to be greater than his brethren, in beauty, in strength, in wisdom, and in riches; and if he had not money enough, all the priests were to give him of theirs, everyone according to his riches, until he became the richest among them all:

upon whose head the anointing oil was poured; as it was poured upon Aaron at his consecration, and those that succeeded him, Ex 29:7 Le 8:12;

and that is consecrated to put on the garments; the eight garments with which the high priest was clothed at the time of his consecration, Le 8:7; and in which he and his sons are said to be consecrated,

Ex 29:29; in order to which he was “to fill his hand”; as the phrase here is, that is, with the fat and right shoulder of the ram of consecration, and with the loaf of bread, and cake of oiled bread, and wafer, Ex 29:23; in all which he was a type of Christ, the great High Priest, as he is often called, who is greater than his brethren in all the above things, the high priest exceeded his brethren, except in worldly riches; and yet the earth also is his, and the fulness thereof, well as he is fairer than the children of men, stronger than the strong man armed, and the treasures of wisdom and knowledge are hid in him; he is anointed also with the oil of gladness above his fellows; and all his garments smell of myrrh, aloes, and cassia, and is consecrated an high priest for evermore: of the high priest it is said, he

shall not uncover his head: that is, on account of the dead; not take off his mitre, or in any such way express mourning for the dead; or shall not nourish his hair or let it grow, as the Targums of Onkelos and Jonathan; and so Jarchi interprets it, he shall not let the hair grow for mourning; and what is nourishing of the hair? when it is let grow more than thirty days:

nor rend his clothes; that is, on the same account, and therefore Jonathan adds, in the hour of distress, or mourning for the dead; otherwise, in case of blasphemy, he might rend his clothes, see

Mt 26:65; and indeed, according to the Jewish canons, he might rend his clothes in mourning, only in a different manner from common priests; for so they say f,

“he may not rend for the dead, as other priests,”

as it is said: “nor rend his clothes”; and if he rends he is to be beaten, but he may rend below over against (or near) his feet; and so in the Misnah g, an high priest rends below, and a common priest above; [See comments on Le 10:6].

d So Pagninus, Ainsworth, and others. e T. Bab. Yoma, fol. 18. 1. Horayot, fol. 9. 1. Cholin, fol. 134. 2. Maimon. Cele Hamikdash, c. 5. sect. 1. & in Misn. Yoma, c. 1. sect. 3. & Bartenora in ib. f Maimon. Cele Hamikdash, c. 5. sect. 6. g Horayot, c. 3. sect. 5.

Fuente: John Gill’s Exposition of the Entire Bible

The high priest was to maintain a spotless purity in a higher degree still. He, whose head had been anointed with oil, and who had been sanctified to put on the holy clothes (see Lev 8:7-12 and Lev 7:37), was not to go with his hair flying loose when a death had taken place, nor to rend his clothes (see Lev 10:6), nor to go in to any dead body ( souls of a departed one, i.e., dead persons); he was not to defile himself (cf. Lev 21:2) on account of his father and mother (i.e., when they were dead), nor to go out of the sanctuary funeris nempe causa ( Ros.), to give way to his grief or attend the funeral. We are not to understand by this, however, that the sanctuary was to be his constant abode, as Bhr and Baumgarten maintain (cf. Lev 10:7). “ Neither shall he profane the sanctuary of his God, ” sc., by any defilement of his person which he could and ought to avoid; “ for the consecration of the anointing oil of his God is upon him ” (cf. Lev 10:7), and defilement was incompatible with this. does not mean the diadem of the high priest here, as in Exo 29:6; Exo 39:30, but consecration (see at Num 6:7).

Fuente: Keil & Delitzsch Commentary on the Old Testament

      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;   11 Neither shall he go in to any dead body, nor defile himself for his father, or for his mother;   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.   13 And he shall take a wife in her virginity.   14 A widow, or a divorced woman, or profane, or an harlot, these shall he not take: but he shall take a virgin of his own people to wife.   15 Neither shall he profane his seed among his people: for I the LORD do sanctify him.

      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; Deu 33:9. 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, Matt. xii. 48.

      II. He might not marry a widow (as other priests might), much less one divorced, or a harlot, Lev 21:13; Lev 21:14. 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 Cor. xi. 2. See Ezek. xliv. 22. Christ must have our first love, our pure love, our entire love; thus the virgins love thee (Cant. i. 3), and such only are fit to follow the Lamb, Rev. xiv. 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 Chron. xxii. 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.

Fuente: Matthew Henry’s Whole Bible Commentary

Verses 10-15:

The ceremonial and moral requirements for the high priest were more stringent than for the common priests. This law forbade him to take part in any funeral rites, even for his own parents. He was to be ceremonially clean at all times, so as to be able to fulfill his duties in the sanctuary “in season and out of season.”

The high priest must not only not marry an immoral or a divorced woman; he must marry only a virgin from among his own people, or the Levitical tribe.

The strict requirements for the high priest illustrate the principle of greater accountability for those with greater responsibility, Jas 3:1; Lu 12:28.

Fuente: Garner-Howes Baptist Commentary

THE HIGH PRIESTS 21:1015
TEXT 21:1015

10

And he that is the high priest among his brethren, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes;

11

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

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 Jehovah.

13

And he shall take a wife in her virginity.

14

A widow, or one divorced, or a profane woman, a harlot, these shall he not take: but a virgin of his own people shall he take to wife.

15

And he shall not profane his seed among his people: for I am Jehovah who sanctifieth him.

THOUGHT QUESTIONS 21:1015

480.

Is Lev. 21:10 a general prohibition against all mourning on the part of the high priest?

481.

The high priest was prevented from attending his own fathers funeral. Is this the meaning of Lev. 21:11?

482.

Are we to understand that the high priest lived in the precincts of the tabernacle?

483.

There are four types of women qualified as the wife of the high priest. Who were they?

484.

Explain Lev. 21:15 in your own words.

PARAPHRASE 21:1015

The High Priestanointed with the special anointing oil and wearing the special garmentsmust not let his hair hang loose in mourning, nor tear his clothing, nor be in the presence of any dead personnot even his father or mother. He shall not leave the sanctuary (when on duty), nor treat My Tabernacle like an ordinary house, for the consecration of the anointing oil of his God is upon him; I am Jehovah. He must marry a virgin. He may not marry a widow, nor a woman who is divorced, nor a prostitute. She must be a virgin from his own tribe, for he must not be the father of children of mixed bloodhalf priestly and half ordinary.

COMMENT 21:1015

Lev. 21:10-12 The ordination or consecration of the high priest is fully described in Lev. 8:7-11. The profusion of oil used in his anointing is there described.

The title high priest (literally great priest) occurs here for the first time. It is given in order to show that the rank of the man is the reason for this law being laid down. Now, Jesus exhibited no sign of mourning for Himselfnever uncovered His head nor rent his garments because of personal bereavements; nor did He touch the dead, except to convey life back again; and even at the cross when His mother felt the sword of sorrow in her heart He still acted as High Priest; and while He exhibited exceeding tenderness, He at the same time did so as one fulfilling public responsibilities; for, in the midst of His anguish as the smitten Shepherd, He took time to recommend her to John, and then, so to speak, resumed His work of suffering. He truly was the Priest who never went out of the sanctuary, and who never profaned it by the introduction of personal concerns. He ever felt the streams of the anointing oil on His head; He saved not, but hated and lost, His own life for us; He stood as entirely a Substitute and Surety. (after Bonar)

We would assume that the reference to leaving the sanctuary would refer to the time of service, i.e. if news of the death of a loved one reached the high priest while he was officiating, even if it were the death of his own father, he was not to stop lest personal concerns might appear to be of greater importance than the service to God.

Lev. 21:13-15 Too much argument from silence and supposition only produces confusion. Lev. 21:13 affirms one clear fact: the bride of the high priest should be a virgin. How old, or her status before she became his wife, i.e. other than her virginity is not discussed, it seems presumptuous for us to do it.

The ordinary priest was permitted to marry a widow (i.e. traditionally) but the high priest is specifically denied such a relationship. The other three unqualified women have been discussed under the qualified wife of the ordinary priest.

We inevitably think of the qualifications for the present day elders as being quite similar to those of the priests and high priest. Cf. 1Ti. 3:2-7; Tit. 1:7-9.

The high priest must be circumspect in his conduct for he has children who will be affected for good or evil. He could disqualify his son for service as high priest. If your own conduct is not important to you, consider your influence on your children. Do not profane or dishonor them. A simple willingness to comply with Gods directions will prevent all such problems.

FACT QUESTIONS 21:1015

493.

Why is this man called high priest?

494.

Show how our Lord perfectly met the characteristics of the high priest.

495.

What is meant by the statement that the high priest was not to leave the sanctuary?

496.

What one thing do we know about the bride of the high priest?

497.

What was said about marrying a widow?

498.

Two generations could be dishonored. How?

Fuente: College Press Bible Study Textbook Series

(10) And he that is the high priest among his brethren.That is, among his priestly brethren, the one who is distinguished among them by this office.

Upon whose head the anointing oil was poured.This profuse pouring of oil was the distinctive feature in the consecration of the high priest. (See Lev. 8:12.)

Consecrated to put on the garments.Better, consecrated by putting on the garments. The robing of the high priest by Moses, as well as the anointing him, constituted part of the consecration ceremony. (See Lev. 8:7-11.)

Shall not uncover his head.Better, shall not let his head be dishevelled, which was a sign of mourning. (See Lev. 10:6.)

Nor rend his clothes.That is, in the time of distress, as the ancient Chaldee version of Jonathan rightly adds after it. Sustaining this high position, and being the intercessor between God and man, such outward expressions of sorrow might lead those in whose behalf he ministers in the sanctuary to believe that he thereby impugns the justice of the Divine judgment.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

10. High priest shall not uncover his head Aaron was forbidden to mourn for his own sons. See Lev 10:6. This is the first occurrence of “high priest” in the Pentateuch. He is otherwise described as the priest, and is more precisely designated by the expression, “which was anointed with the holy oil.”

Fuente: Whedon’s Commentary on the Old and New Testaments

The Special Case Of The High Priest ( Lev 21:10-15 ).

There was one for whom there were no exceptions. His position was so high and so privileged that he must seek to avoid all contact with death under any circumstance.

Lev 21:10-12

“And he who is the high priest among his brothers, on whose head the anointing oil is poured, and who is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes, nor shall he go in to any dead body, nor defile himself for his father, or for his mother; nor 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 on him. I am Yahweh.”

The High Priest especially is unique. He represents the whole of Israel continually before God, and is the anointed one of Yahweh. He alone has been consecrated to wear the holy garments. He stands alone. His holiness therefore is of primary concern and must be preserved at all costs and at all times. He must avoid anything that might lessen his ability to fulfil his function at any time.

He therefore must not show signs of mourning, or touch a dead body, not even that of his father and mother (compare the Nazarite while under his vow – Num 7:7-8). He must not leave the sanctuary for this purpose, nor carry signs of death within the sanctuary. For he bears the crown of the anointing oil of his God. Yahweh is ‘the One Who is’, the living God, to Whom death and all connected with it is a stranger. The High Priest must therefore avoid all such contact. He must be seen to be on Yahweh’s side of things at all times.

Lev 21:13-14

“And he shall take a wife in her virginity. A widow, or one divorced, or a profane woman, a harlot, these shall he not take, but a virgin of his own people shall he take to wife.”

He may only marry a virgin, the purest of the pure. He must not marry a widow, or a divorcee, or a godless, careless living, woman (or possibly a ‘foreigner’ not within the covenant), or a prostitute for they are all blemished by their state. They are not pristine. Thus sex itself was not seen as sinful, although he would have to restrict sexual relations to ensure that he was ‘clean’ whenever he was likely to be needed for sanctuary worship, for such relations did convey temporary uncleanness (Lev 15:16), which was clearly allowed even in his case as long as he was not required for duty.

Lev 21:15

“And he shall not profane his seed among his people, for I am Yahweh who sanctifies him.”

For to produce children through such would be to make them reduced in holiness in the eyes of the people. They would not have their due respect nor be fitted for High Priesthood. Thus all connected with the High Priest must be whiter than white.

And the High Priest must be like this because it is the Holy One, Yahweh, Who sanctifies him, and has anointed him to this position, and because he represents Yahweh to the people.

Those who would serve God most truly will like the High Priest put away all things that could hinder their work and service for God. The High Priest had the choice of being the best for God, and that is what he was called to. He had to put aside all that could be a hindrance. We are also called on to choose the best. It is those who seek the best who will be the best for Him.

Fuente: Commentary Series on the Bible by Peter Pett

Lev 21:10. He that is the high-priest The former laws related to the priests in general; the high-priest, as being more peculiarly holy, is restrained by laws more peculiarly exact: he is not permitted to defile himself for any dead, nor to leave his attendance upon the sanctuary, (Lev 21:12.) even on the demise of his nearest and dearest relations. The reason of which has been by some thought to be, that though the lower priests, being many, might delegate others to serve in their room; yet the high-priest being one, there was no other to officiate in his stead. What we render the crown of the anointing oil, in the 12th verse, some render, the consecration of the anointing oil. Houbigantfor he hath been consecrated by the oil of anointing of his God. The word nezer signifies separation; and therefore Aquila very justly renders the passage, because the separation, [or mark of separation] the anointing oil of his God is upon him. The equity of this law has been justified by the conduct of some of the greatest men of antiquity, particularly in the remarkable example of Xenophon quoted on a former occasion. We are told of Minos, that as he was offering sacrifices to the graces at Paros, the news came to him of his son’s death: upon which he pulled off the crown from his head, and caused the music to cease; but nevertheless finished the sacrifice which he had begun.

Fuente: Commentary on the Holy Bible by Thomas Coke

Here are still more striking references, under the figure of the high priest, to the person and offices of the LORD JESUS. As the high priest had the anointing oil poured upon his head, and thereby typified him on whom the spirit was poured forth without measure, he was thereby so completely separated from his brethren, that in his office he was to know them not. Deu 33:9 . And as the high priest was to marry only a wife in her virginity, who doth not see in this the figure of him who betrothed himself to his church, as a chaste virgin. But let it not be overlooked, while beholding the LORD JESUS thus shadowed out in the typical high priest, that he himself in the days of his flesh, was not, because he could not, from the immaculate holiness of his nature, be subject to any ceremonial uncleanness. He contracted no defilement from intercourse with men, and therefore we find him going among the dead to manifest his power over the bodies of men, when his chief object upon earth was to display the sovereignty of his grace over the souls of sinners, which were dead in trespasses and sins; witness the grave of Lazarus, Joh 17:26 . the widow’s son at Nain, Luk 7:11 ; Luk 7:15 and the daughter of Jairus, the ruler of the synagogue, Luk 8:55Luk 8:55 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Lev 21:10 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;

Ver. 10. Shall not uncover his head. ] So neither doth the Mufti among the Turks, nor the Pope of Rome uncover to any man: but this is their pride and stateliness.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

high priest. See note on Lev 4:3.

consecrated. See note on Exo 28:41. Exo 9:17.

rend. See notes on Lev 10:6; Lev 13:45.

Fuente: Companion Bible Notes, Appendices and Graphics

upon: Lev 8:12, Lev 10:7, Lev 16:32, Exo 29:29, Exo 29:30, Num 35:25, Psa 133:2

consecrated: Lev 8:7-9, Exo 28:2-4

uncover: Lev 10:6, Lev 10:7, Lev 13:45, 2Sa 15:30, Est 6:12, not rend, Gen 37:34, Job 1:20, Mat 26:65, All human corpses were considered as unclean. Whoever touched one was unclean for seven days, and was obliged on the third and seventh day to purify himself according to the Mosaic instructions. In the case of the priest it went still farther; insomuch, that even mourning for the dead by any external sign, such as tearing their clothes, defiled them. Hence such mournings were absolutely forbidden to be used in any case, and by the other priests also, except in the case of their very nearest relations, for whom they were allowed to mourn. This statue is founded on the importance of sustaining the decency and purity of Divine worship. The servants of the Deity were to keep themselves at a distance from every thing that in the least degree savoured of uncleanness.

Reciprocal: Exo 29:7 – General Exo 30:31 – an holy Exo 30:32 – man’s Lev 4:3 – the priest Num 6:7 – unclean Num 18:8 – by reason Psa 106:16 – the saint Eze 24:17 – bind

Fuente: The Treasury of Scripture Knowledge

Lev 21:10. The garments Those holy garments which were peculiar to him. Shall not uncover his head This being then the posture of mourners, (Lev 10:6,) though afterward the custom was changed, and mourners covered their heads, 2Sa 15:30; Est 6:12. Nor rend his clothes Another expression of mourning.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Lev 21:10-15. Restrictions for the High Priest.The title occurs here for the first time in the Law; the phrase used is literally the priest who is chief among his brothers. It is, however, implied in P in Leviticus 16 (cf. also the references to Aaron (Leviticus 8 f.). Ezekiel does not mention it, but he too seems to imply it in Eze 45:19, as do the earlier narratives of, e.g. Eli, 1 Samuel 1 ff.), Zadok (1Ki 1:26 ff.), Amaziah (Amo 7:10 ff.), and Hilkiah (2Ki 22:4 ff.). Before the Exile, the chief priest would naturally be a royal ecclesiastical official; afterwards he tended to take the place of the king in the community (Sirach 50 and 1 Mac). In view of his special functions, which, nowever, are nowhere stated in H, all mourning rites are forbidden him; he is to avoid all risk of pollution by taking up his dwelling in the sacred precincts. The special restriction for his marriage (a widow is not to be married), Ezekiel extends to all priests (Eze 44:22). The medival law of priestly celibacy was founded on the quite non-Hebrew idea of the worldliness of marriage; here, a pure marriage leaves holiness untouched.

Fuente: Peake’s Commentary on the Bible

21:10 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 {g} uncover his head, nor rend his clothes;

(g) He shall use no such ceremonies as the mourners observed.

Fuente: Geneva Bible Notes

It was inappropriate for the high priest to uncover his head in mourning since the holy oil had anointed it. He was not to tear his clothes either (cf. Mat 26:65). He could not marry a widow or a foreigner, as the other priests could. He was not to abandon his duties to conduct other business temporarily. He was not to "profane his offspring" (Lev 21:15) by marrying someone unsuitable to his position before God.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)