Laws for the Priests and Fitness for Service (Leviticus 21-22)
Because God is holy, His priests, who serve Him and represent Him to His people, must also be holy. This chapter details several regulations concerning only the priesthood.
God is eternal and wholly separate from sin. Human death is the product of sin. So, God's priests must be separate from defilement through death. To accomplish this, the priests were forbidden to become defiled with the death of any person who was not a direct and close family member. Proper mourning was appropriate, and hence mourning for a father or mother, brother or sister, son or daughter was permitted. But otherwise, the priest had to be kept far from the defilement of the dead. For the high priest, even defilement for parents was not permitted, nor outward signs of mourning allowed.
Again, tonsures, certain beard trimming and body piercing for the priests are prohibited. Such practices were pagan in origin and God wanted His priesthood to be distinctively non-pagan.
Priestly marriages were also subject to stipulations not bound upon the average Israelite. In the case of the high priest, it very clearly states that he could marry only an Israelite virgin. Moreover, the priests of God had to be physically unblemished to perform certain rites. A blemished or deformed priest could not enter within the Holy Place, nor could he officiate at the altar. He could, however, engage in the other duties of the priesthood and partake of the offerings. The spiritual parallels with Jesus Christ, our High Priest, should be obvious.
Not only did the priests' conduct and station in life have to be holy before a holy God, but even their momentary circumstances had to be holy. To officiate at the altar, a priest had to have no ritual defilement upon him. If defiled by disease, bodily discharge, a dead body, a discharge of semen (which may have symbolized the unfruitful going forth of life), an unclean animal, an unclean person, or by any other means, the priest could not officiate until he was ritually cleansed. Ritual uncleanness was representative of sin. And the holy God cannot be defiled by sinso everything connected with approach to Him must be without its stain.
Furthermore, if defiled, the priest could not partake of the holy offerings. The priests received portions of certain offerings, which they and their immediate families could eat. But those who partook of the offerings had to also be ritually pure. Thus, as we can see, those who serve God and benefit from His service, must all be clean. As Christians, we have cleansing through the blood of Christ (1 John 1:7), without which we cannot come to the Father, and through Christ we have access to holy things (Hebrews 13:10; compare 1 Corinthians 10:16-18; 1 Peter 2:5). Since the Church is the Israel of God (Galatians 6:16), intended to show forth the praises of God to the world (1 Peter 2:9), it too must be cleansed, without spot, and holy.
The concluding portions of this section deal with sacrificial fitness. The animals sacrificed to God were symbolic of Christ in different ways. Christ was morally and spiritually perfect and unblemished. Thus, the animals that typified Him had to be physically perfect and unblemished. A sacrifice or offering made with a defective animal was rejected, and an insult to the perfect God. Carnal man would prefer to give God the defects and keep the good for himself. But this God will not allow. Moreover, it was required that sacrifices be from the worshiper's own goodsnot from a foreigner's goods. Every sacrifice must "cost" the one sacrificing. Finally notice, once again, that the chapter closes with an emphasis on holiness.