Leviticus 21:11Meaning & Commentary from the Church Fathers

He shall take a virgin from his own people as a wife; he must not take a widow, nor a rejected woman, nor a defiled woman, nor a harlot, but a virgin of his own people shall he take as a wife; so that he does not profane his offspring among his people, for I am the Lord who sanctifies him" (Lev. 21:10-15). One can perceive, almost through a metaphorical lens, both Immanuel and Christ represented in Aaron: for He is anointed with the Spirit as Scripture affirms (Isaiah 11:2, 42, etc.), Himself being the perfect High Priest. Therefore, He also possesses the inherent glory associated with the priesthood: "let him not," it is said, "uncover his head," meaning he should not remove his priestly garments; for it is proclaimed concerning the Savior and Redeemer, "Thou art a priest forever after the order of Melchisedec" (Psalms 109:4). "And indeed there were many priests, because they were prevented by death from continuing; but this One, because He remains forever, has a permanent priesthood, thus He is able to save those who come to God through Him," as the Apostle Paul has written (Hebrews 7:23-25). Hence, the command not to remove the head covering underscores the unalienable nature of the priesthood. When we consider, "Let him not take off the mitre from his head," it signifies the steadfastness and permanence of his kingship; for the mitre, adorned with a golden plate on the forehead, symbolizes authority and kingship. However, it is commanded, "let it not be taken away." Some observe the custom of doing this for the deceased; yet this practice is utterly foreign to Christ, as life endures no anguish from death. To the living, the dead hold no significance; life is both the resolution of death and the obliteration of corruption. Thus, the Savior once instructed those mourning for the ruler's daughter, saying, "Leave, for she is not dead but asleep" (Matthew 9:24). It was folly to grieve for the maiden as if she were truly dead in the presence of Life Himself, who is Christ. And while He wept for Lazarus (John 11:35), we understand this to be an expression of love; His compassion for us springs from divine goodness, as His nature, affected by death, stirred Him to compassion, and for Him, tears were the expression of suffering. Palladius. That appears to be so. Cyril. The assertion that in Christ there is nothing impure is indirectly suggested by the instruction that bishops maintain distance from the dead, refraining from approaching anything associated with death, thus not seeking to honor father, mother, or brothers. Observe how wise the law is and the significance it places on inner beauty: concerning other priests, it allows opportunities for natural actions toward those who are closely related, even in the case of the deceased, allowing for some leeway in sin; our faults were depicted, and the image connects to those for whom, should defilement occur, there is nothing inherently unnatural: "we all stumble in many things" (James 3:2), for our very nature is frail and inclined to sin. But in the great Hierarch, Christ, honor remains pure in the very image and unblemished in the shadows, so that the integrity of truth is preserved, unaffected by disturbance; Christ is without sin and is beyond defilement, instead immersed in light and spiritual purity, and His state is one of complete sanctification, manifested perpetually, grounded in natural laws, and always maintaining the same status and essence. This underscores the phrase, "And from the sanctuary he shall not depart, nor dishonor the sanctuary of his God" (Leviticus 21:12). It is then clearly stated that the spouse for matrimony must be a virgin, excluding the rejected from marriage. This serves as a metaphor for the synagogue of the Jews, which is distanced from communion with Him, of whom it is said through the prophet, "For she is not my wife, nor am I her husband" (Hosea 2:2). Similarly, Paul describes "the church among the Gentiles as espoused to Christ, a pure virgin, ... not having spot, or wrinkle, or any such thing, but that she should be holy and without blemish" (cf. 2 Corinthians 11:2 with Ephesians 5:27). Thus, while this reflects both the church of the Gentiles and the mother of the Jews (the synagogue), the imagery is fitting. If one aspires to apply these concepts broadly to all individuals, it can be asserted that Christ does not engage with the souls of the wicked or unholy, but rather with those who are holy and pure, as with virgins; He unites with them spiritually, enabling fruitfulness and designating them His own: "For whoever does the will of My Father in heaven, the same is My brother, and sister, and mother" (Matthew 12:50).

Anyone who loves their father or mother more than Christ is not worthy of Him (Matthew 10:27). When a disciple wished to go and bury his father, the Savior instructed him otherwise. How many monastics have endangered their souls by lamenting over their parents! We are commanded not to defile ourselves for our father and mother, and even less so for our siblings, cousins, or household staff. We belong to a noble and priestly heritage. We must remain faithful to that Father who is eternal and who voluntarily became mortal to bring us from death to life. If there is anything within us that the prince of this world might claim as his own—if the allure of the worldly tries to ensnare us, let us cast it aside, and with the cloth (Genesis 39). Wrapped in a linen garment, the young man followed the Holy Lord (Mark 14:51); had he not been swift and unencumbered, he could have been caught in a trap. We may honor our parents, provided that they encourage us to choose service to the Lord above all.