BISHOPS, PRIESTS AND DEACONS MUST BE BEARDED
Note that the present Canon censures the priests of the Latins who shave off their moustache and their beard and who look like very young men and handsome bridegrooms and have the face of women. For God forbids men of the laity in general to shave their beard, by saying: “You shall not mar the appearance of your bearded chin” (Leviticus 19:27). But He specially forbids those in Holy Orders to shave their beard, by saying to Moses to tell the sons of Aaron, or, in other words, the priests, not to shave the skin of their bearded chin (Leviticus 21:5, Not only did He forbid this in words, but He even appeared to Daniel with whiskers and beard as the Ancient of Days (Daniel 7:9); and the Son of God wore a beard while he was alive in the flesh. And our Forefathers and Patriarchs and Prophets and Apostles all wore beards, as is plainly evident from the most ancient pictures of them wherein they are painted with beards. But, more to the point, even the saints in Italy, like St. Ambrose, the father of monks Benedict, Gregory Dialogus, and the rest, all had beards, as they appear in their pictures painted in the church of St. Mark in Venice.
Why, even the judgment of right reason decides the shaving of the beard to be improper. For the beard is the difference which in respect of appearance distinguishes a woman from a man. That is why a certain philosopher when asked why he grew a beard and whiskers, replied that as often as he stroked his beard and whiskers he felt that he was a man, and not a woman. Those men who shave their beard are not possessors of a manly face, but of a womanly face. Hence it was that Epiphanios blamed the Massalians for cutting off their beard, which is the visage peculiar to man as distinguished from woman.
BEARDS ARE THE CORRECT APPEARANCE FOR A CHRISTIAN MAN
The Apostles in their Injunctions, Book I, Chapter 3 command that no one shall destroy the hair of his beard, and change the natural visage of the man into one that is unnatural. “For,” says he, “God the Creator made this to be becoming to women, but deemed it to be out of harmony with men.” The innovation of shaving the beard ensued in the Roman Church a little before Leo IX. Gregory VII even resorted to force in order to make bishops and clerics shave off their beard. What a most ugly and most disgusting sight it is to see the successor of St. Peter close-shaven, as the Greeks say, like a “fine bridegroom,” with this difference, however, that he wears a stole and a pallium, and sits in the chief seat among a large number of other men like him in a council called the college of cardinals, while he himself is styled the Pope. Yet bearded Popes did not become extinct after insane Gregory, a witness to this fact being Pope Gelasius growing a beard, as is stated in his biography. See the Dodecabiblus of Dositheos, pages 776-8. Meletios the Confessor (subject 7, concerning unleavened wafers) states that the king arrested a certain Pope by the name of Peter on account of his lascivious acts and one half of his beard was shaven off as a mark of dishonor. According to another authority, in other temples too there were princes, even on the clerical list, who had a beard, as in Leipzig they are to be seen painted after Martin Luther in the church called St. Paul’s and that called St. Thomas’s. I saw the same things also in Bardislabia.
these actually come from page 785 of the electronic version. Here is the beginning of "the commentary" that you suppose that it is.
That quote is part of the footnotes of an ecumenical council! Not commentary
FOOTNOTES TO THE HOLY AND ECUMENICAL
FIFTH-SIXTH OR SIXTH SYNOD 1. PROOF THAT THIS IS A TRUE ECUMENICAL SYNOD
For many reasons, the present Synod is called and is an Ecumenical Synod:
1. Because in the salutatory address that it makes to Justinian, as well as in its third Canon, it labels itself Ecumenical.
2. Because the Seventh Ecumenical Synod in its Act 8 in its first Canon also calls it an Ecumenical Synod. In addition, Adrian I, the Pope of Rome, in his letter to Tarasius, recorded in Act 2 of the 7th Ecumenical Synod (page 748 of the Collection of the Synods), counts this among the Ecumenical Synods.
3. ECUMENICAL IN CHARACTER
Because in its Canons it lays down legislation and pronounces decrees relating, not to any one part of the inhabited earth, but to the whole inhabited portion of the globe, to both Eastern and Western churches; and it specifically refers to Rome, and to Africa, and to Armenia, to the provinces in Barbary – as appears in Canons XII, XIII XVIII, XXIX, XXXV, and XXXVI. It would be ridiculous, of course, for it to lay down legislation for so many and so widely distributed provinces, and especially to improve upon Canons of many local and regional Synods and Synods, were it not in reality an Ecumenical Synod, and had it not in reality the dignity and office of an Ecumenical Synod. As concerning this see the Footnote to its Canon II.
4. ALL PATRIARCHS INCLUDING POPE OF ROME ATTENDED
Because all of the four Patriarchs of the inhabited earth attended it, and so did the Pope of Rome through his legates (or lieutenants, or proxies, or deputies); and the churches everywhere on the face of the earth recognized it and accepted it – a fact which serves as an essential mark of identification and a constitutive characteristic, or constituent feature of Ecumenical Synods.