Leviticus 21:14
He is not to marry a widow, a divorced woman, or one defiled by prostitution. He is to marry a virgin from his own people,
He must not marry
This phrase sets a clear directive for the priests, emphasizing the importance of maintaining a standard of holiness and purity in their personal lives. The Hebrew root for "marry" is "לָקַח" (laqach), which means to take or to acquire. This reflects the cultural and religious significance of marriage as a covenantal act, not merely a social contract. In the context of the priesthood, marriage was not just a personal choice but a reflection of one's dedication to God and His commandments.

a widow
The Hebrew word for widow is "אַלְמָנָה" (almanah). In ancient Israel, widows were often vulnerable and without protection, and the community was commanded to care for them. However, for priests, marrying a widow was prohibited to maintain the symbolic purity and separation required of those who served in the temple. This restriction underscores the priest's role as a representative of God's holiness, which required a higher standard of conduct.

or a divorced woman
The term for divorced woman in Hebrew is "גְּרוּשָׁה" (gerushah). Divorce, while permitted under certain circumstances in Mosaic Law, was not the ideal state for marriage. The prohibition against priests marrying divorced women further emphasizes the call to a higher standard of purity and the importance of reflecting God's unchanging faithfulness in their personal lives.

but only a virgin
The Hebrew word for virgin is "בְּתוּלָה" (bethulah), signifying a woman who has not been married or had sexual relations. This requirement for priests highlights the ideal of purity and the symbolic representation of Israel as a pure bride to God. The emphasis on marrying a virgin underscores the call for priests to embody the holiness and sanctity that God desires for His people.

from his own people
This phrase, "מֵעַמָּיו" (me'amav), indicates that the priest must choose a wife from among the Israelites. This requirement ensured that the priest's family would remain within the covenant community, preserving the cultural and religious identity of the people. It also reflects the broader biblical theme of God's people being set apart from the surrounding nations, dedicated to His service and His laws.

Persons / Places / Events
1. The High Priest
The primary subject of this verse, the high priest held a unique and sacred role in Israelite society, serving as the chief religious leader and mediator between God and the people.

2. Israel
The nation to whom these laws were given, representing God's chosen people who were to live according to His statutes and commandments.

3. Moses
The prophet and leader through whom God delivered the laws and commandments, including those found in Leviticus.

4. The Tabernacle
The central place of worship for the Israelites, where the high priest performed his duties.

5. The Law of Moses
The body of laws given to the Israelites, which includes the book of Leviticus and outlines the requirements for holiness and worship.
Teaching Points
Holiness and Separation
The high priest's marriage restrictions highlight the importance of holiness and separation from worldly influences. As believers, we are called to live lives set apart for God.

Purity in Relationships
This verse underscores the significance of purity in relationships, reminding us to seek partners who share our faith and values.

Leadership and Example
Leaders in the church are held to high standards, much like the high priest. This calls for integrity and a commitment to living out God's commands.

Cultural Context and Application
Understanding the cultural and historical context of Leviticus helps us apply its principles to our lives today, recognizing the timeless call to holiness.

Christ as Our High Priest
Jesus fulfills the role of the high priest, offering a perfect example of holiness and intercession. We can look to Him as our model and mediator.
Bible Study Questions
1. How does the requirement for the high priest to marry a virgin from his own people reflect the broader theme of holiness in Leviticus?

2. In what ways can the principles of purity and separation in Leviticus 21:14 be applied to modern Christian relationships?

3. How do the qualifications for church leaders in 1 Timothy 3 relate to the standards set for the high priest in Leviticus?

4. What does the role of the high priest in the Old Testament teach us about the nature of leadership and responsibility in the church today?

5. How does understanding Jesus as our high priest enhance our appreciation of the Old Testament priesthood and its requirements?
Connections to Other Scriptures
Exodus 28
Describes the garments and consecration of the high priest, emphasizing the holiness required of him.

Leviticus 10
Details the importance of holiness among the priests, including the consequences of failing to uphold God's standards.

1 Timothy 3
Discusses the qualifications for church leaders, drawing parallels to the high standards set for the high priest.

Ezekiel 44
Provides additional regulations for priests, reinforcing the theme of holiness and separation.

Hebrews 7
Explores the role of Jesus as our high priest, who fulfills and surpasses the requirements of the Levitical priesthood.
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
Behaviour, Cast, Common, Defiled, Dishonoured, Divorced, Harlot, Harlotry, Husband, Loose, Marry, Peoples, Polluted, Priest, Profane, Profaned, Prostitute, Prostitution, Rather, Virgin, Widow, Wife
Dictionary of Bible Themes
Leviticus 21:14

     5676   divorce, in OT
     6239   prostitution

Leviticus 21:10-23

     1065   God, holiness of

Leviticus 21:13-14

     5740   virgin

Leviticus 21:13-15

     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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