“And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people:”
An uncleanness; viz., such as was contracted in laying out the dead body, or touching it; or in going into the house, or assisting at the funeral, &c. (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. (St. Augustine, q. 81.) This law related only to the family of Aaron, when no absolute necessity or near relationship 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, chap. x. 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 he 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. (Haydock)
“And for his sister a virgin, that is nigh unto him, which hath had no husband; for her may he be defiled.”
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.
“But he shall not defile himself, being a chief man among his people, to profane himself. he: or, being an husband among his people, he shall not defile himself for his wife, etc”
Prince. Hebrew, “Let not the prince (of the priests, Acts xxiii. 5,) render himself unclean,” by attending the funerals of any of the people; or “let not the husband,” &c. 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, ver. 2, and Ezechiel xliv. 25. Ezechiel (xxiv. 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)
“They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.”
Flesh. This would indicate an impotent grief, and want of patience. (Haydock) — 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, chap. xix. 27.
“They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God.”
Vile, (ver. 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. (Josephus, [Antiquities?] iii. 3.) None of these fit matches for the priests.
“Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, am holy.”
And offer. Hebrew addresses this to Moses. “Thou shalt sanctify him, therefore, because he offereth the bread of thy God.”
“And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire.”
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 xxii. 16. (Calmet) — But if the woman pretended falsely that they were virgins, they were stoned, Deuteronomy xxii. 20.
“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;”
Head. Septuagint, “by taking off his cidaris, or tiara.” He shall not shave his head, chap. x. 6. — Garments, at funerals, nor the sacred vestments at all. (Calmet)
“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.”
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 sanctity in his officers, proportionate to their exaltation. — Oil. Hebrew, “He is the Nozor; or the crown of the anointing oil of,” &c. Joseph has the title of Nazir, (Genesis xlix. 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. St. 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. (Du Hamel)
“And he shall take a wife in her virginity.”
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 Paralipomenon xxiv. 3.; Calmet) though he has that title in the Vulgate, 2 Paralipomenon xxii. 11. (Haydock) — 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.” (Diodorus i.) (Calmet)
“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.”
Widow. Other priests might marry the widows of their fellow priests, Ezechiel xliv. 22.
“Neither shall he profane his seed among his people: for I the LORD do sanctify him.”
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,” &c., by marrying one of another nation, or contrary to law. If he do, the children shall have no share in the priesthood.
“Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God. bread: or, food”
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. (St. 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.
“For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous,”
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.
“Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken; a dwarf: or, too slender”
Eyed. Hebrew dak, may denote “a dwarf.” Syriac, or something very thin, Exodus xvi. 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).
“Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them.”
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, &c. (Atheneus xiii. 2.) (Calmet)