Leviticus Chapter 21 Bible Study: Laws of Holiness for Priests and the Sanctity of the Priesthood

Introduction to Leviticus Chapter 21

Leviticus chapter 21 continues the “Holiness Code” (Leviticus 17-26) by shifting its focus specifically to the laws of holiness for the priests. While the previous chapters addressed the holiness required of all Israelites, this chapter details the even stricter standards of purity and conduct demanded of those who were consecrated to minister directly in God’s presence. These laws cover aspects of their personal lives, including their interactions with the dead, marriage, and physical blemishes.

The chapter distinguishes between the general requirements for all priests and the even more stringent regulations for the High Priest. This meticulous attention to priestly holiness underscores the profound truth that those who draw near to a holy God must themselves be holy. Their purity was essential not only for their own acceptability before God but also for the integrity of their mediatorial role on behalf of the people. Understanding these laws is crucial for grasping God’s unwavering demand for holiness in ministry, the seriousness of the priestly office, and its ultimate foreshadowing of the perfect and sinless priesthood of Jesus Christ.

Laws of Holiness for Common Priests

Leviticus 21 begins by outlining the specific standards of holiness required for the common priests (the sons of Aaron), which were stricter than those for the average Israelite. “And the Lord said to Moses, ‘Speak to the priests, the sons of Aaron, and say to them: ‘None of them shall defile himself for the dead among his people, except for his close relatives: his mother, his father, his son, his daughter, and his brother; also his virgin sister who is near to him, who has had no husband, for her he may defile himself. But he shall not defile himself as a husband among his people, to profane himself. They shall not make any bald place on their heads, nor shave the edges of their beards, nor make any cuttings in their flesh. They shall be holy to their God and not profane the name of their God, for they offer the offerings of the Lord made by fire, and the bread of their God; therefore they shall be holy.'”

Contact with the Dead (Limited Defilement):
- General Prohibition: Priests were generally forbidden from defiling themselves by contact with the dead, which caused ritual impurity (Numbers 19). This was to maintain their constant state of ritual purity for service.
- Exceptions: They were permitted to defile themselves only for their closest blood relatives: mother, father, son, daughter, brother, and an unmarried virgin sister. This allowance recognized the natural bonds of family while still emphasizing the general prohibition.
- No Defilement for Wife: Notably, a priest was not permitted to defile himself for his wife if she died. This strictness highlighted the priority of his priestly duties over even marital bonds, emphasizing his exclusive dedication to God.
Prohibited Mourning Practices:
- No Bald Place on Head: They were not to shave a bald spot on their heads.
- No Shaving Edges of Beards: They were not to shave the edges of their beards.
- No Cuttings in Flesh: They were not to make any cuttings in their flesh. These were common pagan mourning rituals (Deuteronomy 14:1; Jeremiah 16:6) and were forbidden to priests to distinguish them from pagan practices and to prevent them from defiling their bodies, which were consecrated to God.
Reason for Holiness: The overarching reason for these strict laws: “They shall be holy to their God and not profane the name of their God, for they offer the offerings of the Lord made by fire, and the bread of their God; therefore they shall be holy.”
- Handling Holy Things: Priests handled “the offerings of the Lord” and “the bread of their God” (holy food). Their close proximity to and handling of sacred items demanded a higher standard of purity.
- Not Profaning God’s Name: Their actions directly impacted God’s reputation. Any impurity or improper conduct would “profane” God’s holy name before the people.

These laws underscored the sacredness of the priestly office and the necessity of maintaining a high standard of ritual and moral purity for those who mediated between God and His people. They were to be set apart, distinct from the common Israelite, reflecting God’s holiness in their very bodies and daily lives.

Laws of Marriage for Common Priests

Leviticus 21 continues by outlining specific marriage restrictions for common priests, further emphasizing their consecrated status and the need to maintain purity in their lineage and household. “They shall not take a wife who is a harlot or a defiled woman, nor shall they take a woman divorced from her husband; for the priest is holy to his God. Nor shall he profane his people by allowing a harlot or a defiled woman among them; for I the Lord, who sanctify him, am holy.”

Forbidden Marriages: Priests were specifically prohibited from marrying:
1. A harlot (prostitute): This would bring moral defilement and disgrace to the priestly line.
2. A defiled woman: This could refer to a woman who had been sexually immoral or ritually defiled in a way that rendered her unfit for a priest’s wife.
3. A woman divorced from her husband: This prohibition was particularly strict. While divorce was permitted under the Law (Deuteronomy 24:1-4), a divorced woman was considered ritually compromised for a priest. This upheld the sanctity of marriage and prevented any hint of scandal or impurity in the priestly household.
Reason for Restrictions: “for the priest is holy to his God.” The priest’s personal holiness extended to his family. His wife and children would be part of his household, and their purity was essential for the integrity of his ministry. A priest’s family life was to be exemplary, reflecting the holiness of God.
Profaning His People: “Nor shall he profane his people by allowing a harlot or a defiled woman among them.” The priest’s actions had a corporate impact. His marriage choices could either uphold or profane the holiness of the entire community he served.
God as Sanctifier: “for I the Lord, who sanctify him, am holy.” God emphasizes that He is the one who sets the priest apart and makes him holy. Therefore, the priest must live in a way that honors this divine consecration.

These marriage laws ensured the purity of the priestly lineage and the integrity of the priestly household, which was essential for their sacred duties. The priest’s family was to be a model of holiness for the rest of Israel. These restrictions highlighted that those who serve God in a special capacity must maintain a higher standard of moral purity in all aspects of their lives, including their most intimate relationships, to reflect God’s holiness and avoid bringing dishonor to His name.

Laws of Holiness for the High Priest

Leviticus 21 imposes even more stringent and exclusive standards of holiness upon the High Priest, reflecting his unique and supreme mediatorial role. “He who is the high priest among his brethren, on whose head the anointing oil was poured and who is consecrated to wear the garments, shall not uncover his head nor tear his clothes; he shall not go near any dead body, nor defile himself for his father or his mother; nor shall he go out of the sanctuary, nor profane the sanctuary of his God; for the consecration of the anointing oil of his God is upon him: I am the Lord.”

No Mourning for Any Dead: The High Priest was forbidden from defiling himself for any dead person, including his closest relatives (father or mother). This was stricter than for common priests. His consecration was so absolute that he could not allow the defilement of death to touch him, even for a moment. His duty to God took precedence over all family ties.
No Uncovering Head or Tearing Clothes: These customary mourning practices were strictly forbidden to him, as they would compromise his consecrated status and bring defilement to his office.
No Going Out of the Sanctuary: He was not to “go out of the sanctuary” (the Tabernacle precincts) during his period of service. This emphasized his constant readiness for ministry and his complete separation from common life. His dwelling was, in essence, within the holy space.
Reason for Extreme Holiness: “for the consecration of the anointing oil of his God is upon him: I am the Lord.” The High Priest had a special anointing (Leviticus 8:12) that set him apart above all other priests. This unique consecration demanded an unparalleled level of purity and dedication. His person was intrinsically linked to the holiness of the sanctuary itself.
Marriage Restrictions for High Priest: “He shall take a wife in her virginity. A widow or a divorced woman or a defiled woman or a harlot these he shall not take; but he shall take a virgin of his own people as wife. Nor shall he profane his posterity among his people, for I the Lord sanctify him.”
- Only a Virgin: The High Priest could only marry a virgin from his own people. This was the strictest marriage law, ensuring the absolute purity of his lineage and household.
- No Widow or Divorced Woman: Unlike common priests, he could not marry a widow. This prevented any potential impurity or complication from a previous marriage.
- Purity of Posterity: This ensured that his children, who would inherit the high priestly office, would be born of a pure lineage, reflecting the sanctity of his office.

These extremely stringent laws for the High Priest underscored the supreme sacredness of his office and his unique role as the chief mediator between God and Israel. His holiness was to be absolute, reflecting the perfect holiness of God. This unparalleled standard powerfully foreshadows Jesus Christ, our Great High Priest, who is perfectly holy, sinless, and eternally consecrated, needing no such regulations because He is inherently pure and His priesthood is perfect and eternal (Hebrews 7:26-28). The High Priest’s life was a living sermon on God’s holiness.

Physical Blemishes for Priests: Unfit for Service

Leviticus 21 concludes by detailing physical blemishes that would disqualify a priest from actively ministering at the altar, even if he was of the lineage of Aaron. This highlights God’s demand for physical perfection in those who handled holy things, symbolizing spiritual perfection. “Speak to Aaron, saying: ‘No man of your descendants in succeeding generations, who has any defect, shall approach to offer the bread of his God. For any man who has a defect shall not approach: a man blind or lame, who has a mutilated face or a limb too long, or a man who has a broken foot or hand, or a hunchback or a dwarf, or a man who has a defect in his eye or a festering scab or scabs, or a man who has damaged testicles. No man of the descendants of Aaron the priest who has a defect shall come near to offer the offerings of the Lord made by fire. He has a defect; he shall not come near to offer the bread of his God. He may eat the bread of his God, both the most holy and the holy; but he shall not go near the veil or approach the altar, because he has a defect, lest he profane My sanctuaries; for I the Lord sanctify them.'”

Disqualifying Blemishes: A long list of physical defects is provided: blindness, lameness, mutilated face, limb too long/short, broken foot/hand, hunchback, dwarf, eye defect, festering scab, damaged testicles, etc.
Reason for Disqualification: The reason is explicitly stated: “He has a defect; he shall not come near to offer the bread of his God… lest he profane My sanctuaries; for I the Lord sanctify them.”
- Symbolic Perfection: These physical requirements symbolized the spiritual perfection and wholeness required to approach a perfect God. God’s presence is holy, and those who minister before Him must reflect that perfection. The blemishes would visually detract from the sanctity of the service.
- Integrity of the Sanctuary: Allowing blemished priests to serve would “profane” God’s sanctuaries, bringing dishonor to His holy dwelling place.
Still a Priest, But Limited: A priest with a blemish was still considered a descendant of Aaron and could “eat the bread of his God, both the most holy and the holy.” This meant he could partake of the priests’ portions of the offerings, ensuring his sustenance. However, he was forbidden from actively serving: “he shall not go near the veil or approach the altar.” He could not enter the Holy Place or officiate at the altar.

This law underscored God’s demand for perfection in sacred service. It was not a judgment on the individual’s worth, but a strict requirement for those who represented God to the people and the people to God. This meticulous standard powerfully foreshadows Jesus Christ, our Great High Priest, who is absolutely perfect, without any blemish or defect, physically or spiritually (Hebrews 7:26). He is the only one truly fit to minister in God’s presence and offer a perfect sacrifice. The limitations of the Old Covenant priests, even in their physical bodies, highlighted their inadequacy and the ultimate need for Christ’s perfect priesthood.

Theological Themes in Leviticus 21

Leviticus 21, with its meticulous laws for priestly holiness, reveals profound theological themes about God’s character, the nature of holiness, and the seriousness of ministry.

1. God’s Absolute Holiness and Demand for Purity in Ministry: The overarching theme is God’s uncompromising holiness. The increasingly stringent standards for common priests and especially the High Priest underscore that those who draw near to a holy God and handle holy things must themselves be holy. God demands an unparalleled level of purity and reverence from His ministers.

2. The Sacredness of the Priestly Office: The detailed restrictions on mourning, marriage, and physical blemishes highlight the supreme sacredness and distinctiveness of the priestly office. Priests were set apart from the common Israelite, and the High Priest was set apart even from other priests. Their lives were dedicated exclusively to God’s service, and their personal conduct directly impacted the integrity of their mediation.

3. The Pervasiveness of Defilement: The prohibitions on contact with the dead and certain types of marriages underscore the pervasive nature of ritual and moral defilement. Even natural events (death) or lawful institutions (marriage, if with a divorced woman) could incur impurity for a priest, emphasizing the constant need for vigilance and cleansing.

4. Symbolic Perfection for Sacred Service: The requirement for priests to be physically unblemished was not a judgment on their inherent worth but a symbolic representation of the spiritual perfection and wholeness required to approach a perfect God. Physical integrity mirrored spiritual integrity in God’s presence. Blemishes would profane God’s sanctuaries by detracting from the ideal of perfection in ministry.

5. God’s Name and Sanctuary Must Not Be Profaned: The repeated warnings against “profaning the name of their God” or “profaning My sanctuaries” highlight God’s jealousy for His reputation and the sanctity of His dwelling place. The priest’s conduct directly impacted how God was perceived and whether His presence could remain among His people.

6. Foreshadowing of Jesus Christ, Our Perfect High Priest: This chapter is a rich tapestry of types and shadows fulfilled in Christ: * Perfect Holiness: Unlike the Levitical priests, Jesus is perfectly holy, sinless, and without blemish (Hebrews 7:26). He needed no purification for Himself. * No Defilement: He was untouched by the defilement of sin or death, even though He conquered death. * Perfect Consecration: He is eternally consecrated, His priesthood is permanent, and He perfectly fulfills the ideal of holiness in ministry. * Ultimate Mediator: He is the only one truly fit to mediate between God and humanity, offering a perfect, once-for-all sacrifice. * His Body as the Temple: The physical perfection required for the earthly priests points to Christ’s perfect body, which was the true temple of God and the ultimate sacrifice.

Leviticus 21, therefore, is far more than a dry list of ancient regulations. It is a divinely inspired blueprint, meticulously designed to teach Israel fundamental truths about God’s holiness, the seriousness of ministry, and the absolute necessity of purity and perfection in those who represent God, all of which find their ultimate and glorious fulfillment in the person and work of Jesus Christ.

Practical Lessons from Leviticus 21

Leviticus 21, though detailing ancient laws for priests, offers several profound and timeless practical lessons for believers today concerning holiness, ministry, and our identity in Christ.

1. God Demands a Higher Standard from Leaders: The stricter rules for priests (and especially the High Priest) remind us that those in spiritual leadership are held to a higher standard of holiness, integrity, and accountability. Their lives and conduct have a profound impact on how God is perceived and on the spiritual health of the community. This should lead to humility and serious self-examination for all who serve in leadership.

2. Holiness Extends to All Areas of Life, Including Relationships: The laws concerning marriage and family for priests teach us that holiness is comprehensive. It’s not just about what we do in “religious” settings but also about our choices in relationships, our family life, and our personal conduct. Our entire lives are to reflect God’s purity.

3. Avoid Anything That Profanes God’s Name: The warning against “profaning the name of their God” is crucial. Our actions, especially as believers who represent Christ, can either honor or dishonor God’s reputation before the world. We must strive to live in a way that always brings glory to His name and never brings reproach.

4. Our Bodies are to Be Consecrated to God: The physical requirements for priests, symbolizing perfection, remind us that our bodies are temples of the Holy Spirit (1 Corinthians 6:19-20) and are to be consecrated to God. While we are not bound by physical blemishes for service, we are called to present our bodies as “living sacrifices” (Romans 12:1), honoring God in our physical choices and avoiding anything that would defile them.

5. We Are All a “Royal Priesthood” in Christ: In the New Testament, all believers are declared a “holy priesthood” and a “royal priesthood” (1 Peter 2:5, 9). This means that the principles of holiness, reverence, and dedication seen in Leviticus 21 apply to all of us. We are all called to draw near to God and offer spiritual sacrifices (praise, good deeds, our lives) through Christ.

6. Appreciate Christ’s Perfect Priesthood: The limitations and imperfections of the Levitical priests (their need for purification, their mortality, their physical blemishes) powerfully highlight the absolute perfection and eternal sufficiency of Jesus Christ, our Great High Priest. He is without sin, eternally consecrated, and perfectly able to mediate for us. Our confidence and access to God are solely through Him.

7. Ministry is a Sacred Trust: The strictness of these laws underscores that ministry is a sacred trust, not to be taken lightly. It requires dedication, vigilance, and a continuous focus on God’s presence and commands.

These practical lessons from Leviticus 21 are timeless, guiding us in our pursuit of holiness, our understanding of ministry, and our profound gratitude for the perfect priesthood of Jesus Christ.

Cross-References and Broader Biblical Themes

Leviticus 21, detailing the laws of holiness for priests, connects to numerous major biblical themes and finds profound echoes throughout Scripture, particularly concerning holiness, purity, the priesthood, and the person and work of Jesus Christ.

1. The Call to Holiness: “Be Holy, for I Am Holy”:

Leviticus 11:44-45; 19:2; 20:7, 26: Repeated commands for holiness in Leviticus.
1 Peter 1:15-16: “but as He who called you is holy, you also be holy in all your conduct, because it is written, ‘Be holy, for I am holy.'” This directly quotes Leviticus and applies it to New Covenant believers.
Hebrews 12:14: “Pursue peace with all people, and holiness, without which no one will see the Lord.”

2. Distinction and Separation for Ministry:

Numbers 3:5-10: Levites and priests are set apart for service.
Romans 1:1: Paul “separated to the gospel of God.”
2 Corinthians 6:17-18: “Therefore ‘Come out from among them And be separate, says the Lord. Do not touch what is unclean, And I will receive you.'”

3. Contact with the Dead and Purity:

Numbers 6:6-7: Nazirite vow includes not coming near a dead body.
Numbers 19:11-22: Laws for purification from touching a dead body.
Matthew 8:21-22; Luke 9:59-60: Jesus’ radical call to prioritize the kingdom over burying the dead, showing a shift in priorities from ritual to spiritual.

4. Prohibited Mourning Practices (Pagan Influences):

Deuteronomy 14:1: Prohibition against cutting oneself or making bald places for the dead.
Jeremiah 16:6: Condemnation of pagan mourning rituals.

5. Marriage Restrictions for Priests:

Ezekiel 44:22: Similar marriage restrictions for priests in Ezekiel’s temple vision.
1 Timothy 3:2, 12; Titus 1:6: Requirements for elders/deacons to be “the husband of one wife,” emphasizing marital fidelity and purity for church leaders.

6. Physical Blemishes and Symbolic Perfection:

Malachi 1:8, 13-14: God condemns offering blemished animals.
Hebrews 7:26: Christ is “holy, harmless, undefiled, separate from sinners.” He is without any spiritual blemish.
1 Peter 1:19: Christ is “a lamb without blemish and without spot.”
Ephesians 5:27: Christ presents the church “without spot or wrinkle… but that she should be holy and without blemish.”

7. Foreshadowing of Jesus Christ, Our Perfect High Priest:

Psalm 110:4: “You are a priest forever According to the order of Melchizedek.”
Hebrews 4:14-16: Jesus is our great High Priest, who sympathizes with our weaknesses.
Hebrews 7:11-28: Compares Christ’s superior priesthood to the Levitical priesthood, highlighting its eternal, sinless, and perfect nature, needing no purification or replacement.
Hebrews 9:11-14: Christ entered the true tabernacle with His own blood, obtaining eternal redemption.

8. The Priesthood of All Believers:

1 Peter 2:5, 9: Believers are a “holy priesthood” and a “royal priesthood,” called to offer spiritual sacrifices.
Revelation 1:6; 5:10: Believers are made “kings and priests to our God.”