Leviticus 21:14Meaning & 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 sanctify him” (Lev. 21:10-15). In this, we can observe, albeit in shadows, Immanuel and Christ personified in Aaron: for He is anointed with the Spirit, as evidenced in Scripture (Isaiah 11:2, 42, etc.), being the perfect Priest. Hence, He inherently carries the glory of the priesthood: “let him not,” it is stated, “open his head,” meaning he should not remove his priestly garments; for it is declared, “Thou art a priest for ever after the order of Melchisedec” (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, also has an everlasting priesthood, therefore He can always save those who come to God through Him,” as affirmed by the holy Paul (Hebrews 7:23-25). Thus, the command against removing the head covering signifies the permanence of the priesthood. Likewise, if we say, “Let him not remove the mitre from his head,” it implies the unwavering nature of his reign; for the mitre, crowned with a golden plate on the forehead, represents authority and kingship. Therefore, “let it not be stripped,” is expressed here. Some may do this upon the dead; however, such an act is entirely alien to Christ: for true life cannot be affected by death. The dead hold no power over it; rather, it embodies both the resolution of mortality and the annihilation of decay. Likewise, the Savior once admonished those mourning the daughter of the synagogue ruler, saying, “Depart, and weep not: for the maiden is not dead, but asleep” (Matthew 9:24). It was unwise to weep for her as if she were dead, especially in the presence of life itself, which is Christ. Though He shed tears over Lazarus (John 11:35), it seems this reaction stemmed from His profound love and mercy, reflecting Divine goodness; for His nature, touched by sorrow, felt compassion, and the release of grief was expressed through tears.

It becomes clear, then, that Christ possesses none of the vices associated with the profane, as suggested by the directive for bishops to retain distance from the dead, avoiding any contact with the deceased, even in a desire to honor parents or relatives. Observe the wisdom intrinsic to the law, which values the spiritual purity of its subjects: it acknowledges the natural need of other priests, allowing them to engage with the recently deceased while not overly condemning sins in the mundane. As it is written, “we all sin much” (James 3:2), and human nature is inherently frail and prone to error. However, in the supreme Hierarch, Christ, purity is maintained in His essence and shadow, ensuring that the radiance of truth remains untouched, for Christ is undefiled, knows no sin, and transcends all impurity, embodying light and spiritual integrity, establishing perpetual sanctity grounded in divine law. This is captured in the assertion, “And from the sanctuary he shall not depart, nor dishonour the sanctuary of his God” (Leviticus 21:12). It is further affirmed that a virgin must be chosen for marriage, excluding those rejected from such union. This reflects the image of the Jewish synagogue, as she is estranged from Him, represented in the prophet’s words: “For she is not my wife, neither am I her husband” (Hos. 2:2). Paul spoke of the church among the Gentiles, “espoused to Christ as 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, the comparison between the church of the Gentiles and the mother of the Jews (the synagogue) holds true and presents a beautiful image. Yet, if anyone wishes to extend these insights to all humanity, it is clear that Christ does not engage with the impious or unholy but instead spiritually unites with the holy and pure, just as He does with virgins, rendering them fruitful and calling them His own: “For whosoever shall do the will of My Father which is in heaven,” He states, “the same is My brother, and sister, and mother” (Matt. 12:50).

Mindful of ensuring the integrity of Scripture and avoiding the distortion of historical truths out of love for Christ, I will interpret what pertains to the Head in relation to the members and the fulfillment seen in the servants, acknowledging that the Lord's glory also reflects in those He has redeemed.

The high priest, as described in Moses' discourse, is not to take a widow, a fallen individual, or an immoral woman as his spouse. A widow signifies one whose spouse has passed away, a scapegoat represents one rejected by a living partner, and a harlot is available to the desires of many. It is emphasized that he should take a maiden from his own tribe, not a foreigner, to ensure that the noble lineage is not planted in foreign soil; not a harlot, who is sought after by numerous men; not a priestess, who has failed her first marriage; nor a widow, who might reminisce about former delights. Instead, he should seek a soul that is pure and unblemished, renewed in Christ, as the apostle states, "I have betrothed you to one husband, a pure virgin to present to Christ" (2 Cor. 11:2). The disciple who is united with the high priest must not carry any traces of the old self. If we have been raised with Christ, we are called to set our minds on things above (Col. 3:1). Let us not dwell on the past, but rather eagerly pursue the future. Poor Simon (Acts 8)! He was deemed unworthy to share in Peter’s legacy because, following his baptism, he remained tethered to the old life rather than embracing the purity of virginity.