Leviticus 21:1
Then the LORD said to Moses, "Speak to Aaron's sons, the priests, and tell them that a priest is not to defile himself for a dead person among his people,
Then the LORD said to Moses
This phrase establishes the divine origin of the instructions that follow. The Hebrew word for "LORD" is "YHWH," the sacred and personal name of God, emphasizing His authority and covenant relationship with Israel. The communication through Moses, the mediator of the Old Covenant, underscores the importance of the message and the role of Moses as a prophet and leader. Historically, this reflects the theocratic nature of Israel, where God directly guided His people through chosen leaders.

Speak to the priests, the sons of Aaron
The priests, descendants of Aaron, were set apart for sacred duties. The Hebrew term for "priests" is "kohanim," indicating those who serve in the temple and perform sacrifices. Aaron's lineage was chosen by God for this holy service, highlighting the hereditary nature of the priesthood in Israel. This phrase underscores the special status and responsibilities of the priests, who were to maintain purity and holiness as mediators between God and the people.

and tell them
This directive emphasizes the importance of clear communication of God's laws. The Hebrew root "dabar" for "tell" implies not just speaking but conveying a message with authority and purpose. It reflects the necessity for the priests to understand and adhere to God's commands, ensuring that they fulfill their roles with integrity and obedience.

A priest must not make himself ceremonially unclean
The concept of ceremonial cleanliness is central to Levitical law. The Hebrew word "tamei" for "unclean" refers to a state of impurity that disqualifies one from participating in religious rituals. Priests were held to higher standards of purity due to their proximity to the holy things of God. This requirement underscores the holiness of God and the need for those who serve Him to reflect that holiness in their lives.

for any of his people who die
Contact with the dead was a primary source of ritual impurity in ancient Israel. The phrase highlights the tension between natural human experiences, such as mourning, and the sacred duties of the priesthood. The restriction serves as a reminder of the separation between life and death, purity and impurity, and the call for priests to prioritize their divine service over personal or familial obligations. This reflects the broader biblical theme of life and holiness being set apart from death and sin.

Persons / Places / Events
1. The LORD
The covenant God of Israel, who provides laws and instructions to His people.

2. Moses
The prophet and leader of Israel, through whom God communicates His laws.

3. Priests
The sons of Aaron, designated as the spiritual leaders and mediators between God and the people of Israel.

4. Aaron
The first high priest of Israel and brother of Moses, whose descendants serve as priests.

5. Ceremonial Uncleanness
A state that disqualifies a person from participating in certain religious activities, often related to contact with the dead.
Teaching Points
Holiness and Separation
The call for priests to remain ceremonially clean underscores the importance of holiness and separation from sin for those who serve God.

Role of Priests
Priests were mediators between God and the people, highlighting the need for purity in those who lead and serve in spiritual capacities.

Respect for Life and Death
The laws regarding contact with the dead reflect a respect for life and the sanctity of God's presence.

Spiritual Leadership
Those in spiritual leadership today are called to a higher standard of conduct and purity, reflecting God's holiness.

Christ as Our High Priest
Jesus fulfills the role of the ultimate High Priest, providing a way for all believers to approach God with purity and holiness.
Bible Study Questions
1. How does the requirement for priests to avoid ceremonial uncleanness reflect God's character and His expectations for holiness?

2. In what ways does the role of the Levitical priesthood foreshadow the ministry of Jesus Christ as our High Priest?

3. How can believers today, as part of a "royal priesthood," apply the principles of holiness and separation in their daily lives?

4. What are some practical ways spiritual leaders can maintain purity and integrity in their ministry?

5. How does understanding the Old Testament laws about ceremonial uncleanness enhance our appreciation for the cleansing work of Christ?
Connections to Other Scriptures
Numbers 19
Discusses the purification process for those who become unclean by touching a dead body, highlighting the importance of ceremonial purity.

Ezekiel 44
Provides further instructions for priests, emphasizing their role and the need for holiness.

Hebrews 7
Reflects on the priesthood of Jesus, contrasting the Levitical priesthood with the eternal priesthood of Christ.

1 Peter 2
Describes believers as a royal priesthood, calling for holiness and separation from sin.

Matthew 8
Jesus' interaction with the dead, showing His authority over ceremonial laws and His role in bringing life.
Distinctions and Degrees in ObligationW. Clarkson Leviticus 21:1-15
Blemishes Affect Service, not SonshipC. H. Mackintosh.Leviticus 21:1-24
Holy PriestsS. R. Aldridge, B. A.Leviticus 21:1-24
Law of Holiness for the PriestsR.A. Redford Leviticus 21:1-24
Personal Requirements of the PriestsJ. A. Seiss, D. D.Leviticus 21:1-24
Priestly QualificationsR.M. Edgar Leviticus 21:1-24
Sacred Relationship Demands Sanctity of LifeW. H. Jellie.Leviticus 21:1-24
The Perfection of the PriesthoodJ.A. Macdonald Leviticus 21:1-24
People
Aaron, Israelites, Moses
Places
Teman
Topics
Aaron, Ceremonially, Dead, Defile, Defiled, Die, Hast, None, Peoples, Priest, Priests, Sons, Speak, Unclean
Dictionary of Bible Themes
Leviticus 21:1

     7768   priests, OT function
     8269   holiness, separation from worldly

Leviticus 21:1-2

     5674   daughters
     5731   parents

Leviticus 21:1-3

     5661   brothers
     5737   sisters
     7424   ritual law

Leviticus 21:1-4

     5419   mourning
     7340   clean and unclean
     7348   defilement

Library
What Manner of Man Ought not to Come to Rule.
Wherefore let every one measure himself wisely, lest he venture to assume a place of rule, while in himself vice still reigns unto condemnation; lest one whom his own guilt depraves desire to become an intercessor for the faults of others. For on this account it is said to Moses by the supernal voice, Speak unto Aaron; Whosoever he be of thy seed throughout their generations that hath a blemish, he shall not offer loaves of bread to the Lord his God (Lev. xxi. 17). And it is also immediately subjoined;
Leo the Great—Writings of Leo the Great

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

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