(2) But for his kin, that is near unto him.--There are, however, seven exceptions to the general rule. According to the administrators of the Law during the second Temple, the phrase, "his kin that is near unto him," or rather, "his flesh that is near unto him" (comp. Leviticus 18:6 with Genesis 2:24), denotes "wife." Hence the Chaldee version of Jonathan renders it, "but for a wife who is of kin to his flesh."

For his mother, and for his father.--This is the second of the three instances in the Bible where the mother is mentioned before the father (see Leviticus 19:3). The Jewish canonists, who call attention to this unusual phrase, account for it by saying that she is placed first because the son's qualifications for the priesthood depend more upon his having a good mother (see Leviticus 21:7). This will be readily understood when it is borne in mind that the regulations about the woman whom a priest was allowed to marry during the second Temple were of the most stringent nature, and that the slightest infringement of them disqualified the son for performing sacerdotal functions. Thus the daughter of a foreigner or of a released captive was forbidden to the priest, and when a city was besieged and taken by the enemy all the wives of the priests had to be divorced for fear lest they had suffered violence.

21:1-24 Laws concerning the priests. - As these priests were types of Christ, so all ministers must be followers of him, that their example may teach others to imitate the Saviour. Without blemish, and separate from sinners, He executed his priestly office on earth. What manner of persons then should his ministers be! But all are, if Christians, spiritual priests; the minister especially is called to set a good example, that the people may follow it. Our bodily infirmities, blessed be God, cannot now shut us out from his service, from these privileges, or from his heavenly glory. Many a healthful, beautiful soul is lodged in a feeble, deformed body. And those who may not be suited for the work of the ministry, may serve God with comfort in other duties in his church.But for his kin that is near unto him,.... For such he might be defiled and mourn, or be where they were, and take care of, and attend their funerals: this clause some take to be general, of which the particulars follow, as Aben Ezra; but others take it to be the first particular excepted, and instanced in, and intends his wife; for it may be rendered, as by some, "for his flesh", or "the rest of him" (p), the other part of himself, his wife, which is his other self, and one flesh with him; and so Jarchi and others observe, there is no flesh of his, but his wife; and if she is not intended here, she is not expressed elsewhere, though must be supposed, because it is allowed the priest to defile himself for other relations not so near; and it is plain from the case of Ezekiel, that a priest might mourn for his wife, Ezekiel 24:15; he being forbid it, shows his case to be an extraordinary one, and that ordinarily it was admitted, otherwise there would have been no need of a particular prohibition of him:

that is, for his mother, and for his father, and for his son, and for his daughter, and his brother; R. Alphes adds (q), "and his wife"; these being all near relations, and for whom natural affection would lead and oblige him to mourn, and show a concern for their death, and to take care of their funeral. This is to be understood of common priests; for as for the high priest, he might not mourn, or be concerned for either of these.

(p) "carne sua", Pagninus, Montanus. (q) Sepher Alphes, par. 1. fol. 410. 2.