Левит 21:10

He that is the high priest - This is the first place where this title is introduced; the title is very emphatic, הכהן הגדול haccohen haggadol, that priest, the great one. For the meaning of כהן cohen, see the note on Gen 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.

he that is the high priest among his brethren . . . shall not uncover his head, nor rend his clothes--The indulgence in the excepted cases of family bereavement, mentioned above [Lev 21:2-3], which was granted to the common priests, was denied to him; for his absence from the sanctuary for the removal of any contracted defilement could not have been dispensed with, neither could he have acted as intercessor for the people, unless ceremonially clean. Moreover, the high dignity of his office demanded a corresponding superiority in personal holiness, and stringent rules were prescribed for the purpose of upholding the suitable dignity of his station and family. The same rules are extended to the families of Christian ministers (Ti1 3:2; Tit 1:6).

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, Exo 29:7 Lev 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, Lev 8:7; and in which he and his sons are said to be consecrated, Exo 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, Exo 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 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 (מת נפשׁת 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. נזר 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).

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 (Lev 21:10), 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 (Lev 21:12); 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, Lev 21:11. 1. He must not use the common expressions of sorrow on those occasions, such as uncovering his head, and rending his clothes (Lev 21:10), 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, Lev 21:11. 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…

21:10-15 The restrictions made on the common priests (21:1-4) applied even more stringently to the high priest because he had to represent all Israel, including the other priests. • The priest must never leave his hair uncombed or tear his clothing in mourning, so that he would always be fit to minister. Although the common priest was permitted to marry a widow, the high priest was allowed to marry only a virgin. This made certain that the future high priest and the common priests descended from that union would have an unquestioned lineage (21:15).