Leviticus 21:13Meaning & Commentary from the Church Fathers

He shall take a maiden for a wife...: a widow, or a reject, or a defiled woman, or a harlot, shall he not take, but a maiden of his people shall he take for a wife; he shall not defile his seed among his people: for I am the Lord... who sanctifies him” (Lev. 21:10-15). Observe distinctly, as though still in symbols, Immanuel and Christ seem to be referred to in Aaron: for He has been anointed with the Spirit, according to the Scriptures (Isaiah 11:2, 42, etc.), being the fully perfect Priest Himself. Thus, He possesses the intrinsic glory of the priesthood: “let him not,” it states, “open his head,” meaning he should not remove his priestly attire; for it is declared to the Savior and Redeemer, “Thou art a priest forever after the order of Melchizedek” (Psalms 109:4). “Moreover, those priests were many, because death did not permit one to abide alone; but this One, as He who abides forever, has an everlasting priesthood; therefore, He can always save those who come to God through Him,” as the divine Paul expressed (Hebrews 7:23-25). Thus, the command to not remove the head covering signifies the permanence of the priesthood. Additionally, if we affirm, “Let him not remove the mitre from his head,” it underscores the stability and endurance of his reign: for the mitre, featuring a golden plate at the highest point, symbolizes authority and governance. However, “let it not be stripped,” as has been suggested. Some might practice this over the deceased; yet, such an act is entirely foreign to Christ: for life is unaffected by death. To it, the dead holds no significance; rather, it embodies both the resolution of death and the annihilation of corruption. Therefore, the Savior once prohibited those who wished to mourn for the ruler’s daughter, declaring: “Depart, and weep not: for the maiden is not dead, but asleep” (Matthew 9:24). It was misguided to grieve over the maiden as if she were deceased while the essence of life, namely Christ, was present. And although He wept for Lazarus (John 11:35), this displayed His love, and His compassion arose from Divine goodwill: for the nature afflicted by death was moved to empathize, and thus, His tears manifested the alleviation of suffering. Palladius. It seems so. Cyril. That there is nothing impure in Christ is subtly indicated by the directive for the bishop to avoid contact with the dead and not honor his father, mother, or brothers in doing so. Observe the wisdom of the law and the significance it places on the mental purity appropriate to its subjects: concerning other priests, it has recognized the natural and permitted the consecrated to handle routine functions regarding the very close and blood-related deceased without much concern for transgression in such instances. For our shortcomings were illustrated, and the reference was made to individuals where defilement occurring was not unnatural: “we all sin much” (James 3:2), and our very nature is frail, inclined towards sin. However, in the supreme Hierarch, that is, Christ, honor is preserved pure in the very image and unblemished in the very shadows, ensuring that the integrity of the truth remains undisturbed; for Christ is without stain, knows no sin, and transcends all defilement, instead participatory in light and mental purity, existing in complete sanctity, with this manifestation being ongoing due to its foundation on natural laws, consistently maintaining the same position and form. This is indeed reflected in the statement, “And from the sanctuary, he shall not depart, nor dishonor the sanctuary of his God” (Leviticus 21:12). It is clarified that the wife in the marital bond must be a virgin, excluding those rejected from that communion. This symbolizes the Jewish synagogue, for it is separated from unity with Him, and about it, God speaks through the prophet, saying, “For she is not my wife, neither am I her husband” (Hos. 2:2). Furthermore, Paul describes the church among the Gentiles as “espoused to Christ… a pure virgin, … not having spot, or blemish, or any such thing, but that she should be holy and blameless” (cf. 2 Cor. 11:2 with Eph. 5:27). Thus, this comparison to the church of the Gentiles and the mother of Jews (the synagogue) holds true, and the imagery is exquisite. Yet, if anyone wishes to extend these concepts to every individual, it should be noted that Christ does not interact with the souls of the wicked and unholy; rather, He is spiritually united with the holy and pure, akin to virgins, rendering them fruitful, and calling them His own: “For whosoever shall do the will of My Father which is in heaven,” He proclaims, “the same is My brother, and sister, and mother” (Matt. 12:50).

To ensure I do not misinterpret Scripture or distort the historical truth in my affection for Christ, I will relate what belongs to the Head in terms of the members and understand the fulfillment in the Lord as it reflects the glory of those He serves; wherever the opportunity arises, I will refer to the true light that belongs to those to whom Christ has imparted His light.

The high priest described in Moses' teachings does not take a widow, a one rejected by a living husband, or a harlot as his wife. A widow refers to one whose spouse has died; a scapegrace is one cast away by a living partner; and a harlot is one who yields to many. It is specified that he should marry a maiden of his own people—not a foreigner, to prevent the noble lineage from being sown in foreign soil; not a harlot, as she is sought after by many lovers; not a priestess, who has already proven unworthy of her first union; nor a widow, who might reminisce about past pleasures. Instead, he should seek a soul that is free of any blemish, reborn with Christ, and continuously renewed, of whom the Apostle declares: I have betrothed you to one man, a pure virgin to present to Christ (2 Cor. 11:2). The disciple-bride of the high priest should embody none of the old self. If we have risen with Christ, let us seek those things that are above (Col. 3:1). As we forget what lies behind, let us yearn for what is ahead. Take, for example, poor Simon (Acts 8), who was deemed unworthy to share in Peter’s inheritance because, after his baptism, he was mired in thoughts of past entanglements and failed to embrace the purity of virginity.