Verse 2

thy brethren also of the tribe of Levi--The departments of the sacred office, to be filled respectively by the priests and Levites, are here assigned to each. To the priests was committed the charge of the sanctuary and the altar, while the Levites were to take care of everything else about the tabernacle. The Levites were to attend the priests as servants--bestowed on them as "gifts" to aid in the service of the tabernacle--while the high and dignified office of the priesthood was a "service of gift." "A stranger," that is, one, neither a priest nor a Levite, who should intrude into any departments of the sacred office, should incur the penalty of death.

Verse 8

THE PRIESTS' PORTION. (Num 18:8-20) the Lord spake unto Aaron, Behold, I also have given thee the charge of my heave offerings--A recapitulation is made in this passage of certain perquisites specially appropriated to the maintenance of the priests. They were parts of the votive and freewill offerings, including both meat and bread, wine and oil, and the first-fruits, which formed a large and valuable item.

Verse 14

Every thing devoted in Israel shall be thine--provided it was adapted for food or consumable by use; for the gold and silver vessels that were dedicated as the spoils of victory were not given to the priests, but for the use and adornment of the sacred edifice.

Verse 19

it is a covenant of salt--that is, a perpetual ordinance. This figurative form of expression was evidently founded on the conservative property of salt, which keeps meat from corruption; and hence it became an emblem of inviolability and permanence. It is a common phrase among Oriental people, who consider the eating of salt a pledge of fidelity, binding them in a covenant of friendship. Hence the partaking of the altar meats, which were appropriated to the priests on condition of their services and of which salt formed a necessary accompaniment, was naturally called "a covenant of salt" (Lev 2:13).

Verse 21

THE LEVITES' PORTION. (Num 18:21-32) I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve--Neither the priests nor the Levites were to possess any allotments of land but to depend entirely upon Him who liberally provided for them out of His own portion; and this law was subservient to many important purposes--such as that, being exempted from the cares and labors of worldly business, they might be exclusively devoted to His service; that a bond of mutual love and attachment might be formed between the people and the Levites, who, as performing religious services for the people, derived their subsistence from them; and further, that being the more easily dispersed among the different tribes, they might be more useful in instructing and directing the people.

Verse 23

But the Levites shall do the service of the tabernacle of the congregation: they shall bear their iniquity--They were to be responsible for the right discharge of those duties that were assigned to them, and consequently to bear the penalty that was due to negligence or carelessness in the guardianship of the holy things.

Verse 26

the Levites . . . offer . . . a tenth of the tithe--Out of their own they were to pay tithes to the priests equally as the people gave to them. The best of their tithes was to be assigned to the priests, and afterwards they enjoyed the same liberty to make use of the remainder that other Israelites had of the produce of their threshing-floors and wine-presses.

Verse 32

ye shall bear no sin by reason of it, &c.--Neglect in having the best entailed sin in the use of such unhallowed food. And the holy things would be polluted by the reservation to themselves of what should be offered to God and the priests. Next: Numbers Chapter 19

Verse 1

And the Lord spake unto Aaron,.... As the things spoken were such as concerned Aaron, he might be only and immediately spoken unto: thou, and thy sons, and thy father's house with thee; meaning both priests and Levites, the priests by him and his sons, and the Levites by his father's house: shall bear the iniquity of the sanctuary; the blame of any evil committed there, the punishment of it; the priests, Aaron and his sons, if they did not perform the duty of their office aright, he in the most holy place, and they in the holy place, and at the altar of burnt offering in the court; and the Levites, if they did not take care to watch in the tabernacle, and keep out strangers and polluted persons: and thou, and thy sons with thee, shall bear the iniquity of your priesthood; be answerable for my sins, errors, and mistakes that should be committed by them in the discharge of their office, through their own remissness, or not taking care that the Levites did their duty; this shows that the office of priesthood, though honourable, was burdensome, and not to be envied; and that the people needed not to be under such terrible apprehensions as they were, lest they should come too near the sanctuary, as to be in danger of death, since it lay upon the priests and Levites especially to take care thereof, and who, if negligent, would suffer.

Verse 2

And to thy brethren also of the tribe of Levi, the tribe of thy father,.... For his father Amram was of that tribe, and so the Levites were his brethren, as he is directed to consider them; which might serve to conciliate their minds, and make them easy with respect to his enjoyment of the priesthood: bring them with thee; into the court of the tabernacle, for further they might not go: that they maybe joined unto thee: as their name of Levites signifies, persons joined and united to others, as they were to the priests: see reason of their patriarch's name Levi in Gen 29:34, and minister unto thee: be assisting to the priests in killing the sacrifices, receiving the blood, and flaying the beasts, and in other things about the sanctuary, Num 3:6, but thou, and thy sons with thee, shall minister before the tabernacle of witness; which was the most holy place, where were the ark of the testimony or witness, and the tables of the covenant; and they might be said to minister before that, when they ministered in the holy place, which was before it, when they burned incense upon the altar of incense, ordered the shewbread, and trimmed the lamps of the candlestick, which none but the priests the sons of Aaron might do.

Verse 3

And they shall keep thy charge, and the charge of all the tabernacle,.... That is, the Levites, whatever Aaron and his sons, the priests, should charge them to do, or commit to their care and charge, that they should observe; as to watch and keep out all unfit persons, to take down and set up the tabernacle when needful, &c. only they shall not come nigh the vessels of the sanctuary; as the ark and mercy seat in the holy of holies, the shewbread table, and candlestick in the holy place; wherefore when these were removed from place to place in journeying, they were covered, that they might not touch them as they carried them: and the altar; both of incense and burnt offering, on neither of which might they offer: that neither they nor you also die: the priests for suffering them to meddle with things that did not belong to them, and the Levites for intruding themselves.

Verse 4

And they shall be joined unto thee,.... As assistants in the sacred service: and keep the charge of tabernacle of the congregation, for all the service of the tabernacle; See Gill on Num 3:7 and See Gill on Num 3:8, and a stranger shall not come nigh unto you; not any of the other tribes, only such as were of the tribe of Levi; they only were to be brought with them, and joined unto them, and assist them, and minister to them, as in Num 18:2; though the Jews (h) understand by a stranger anyone that was not a priest. (h) Maimon. in Misn. Zebachim, c. 2. sect. 1.

Verse 5

And ye shall keep the charge of the sanctuary,.... That is, the priests, Aaron and his sons; the high priest was to keep the charge of the most holy place particularly, and do what was to be done in that on the day of atonement; and the common priests to keep the charge of the holy place, and do everything relating to the altar of incense, the shewbread table, and candlestick: and the charge of the altar; of burnt offering, which stood in the court of the tabernacle: that there be no wrath any more upon the children of Israel: as had been upon Korah and his company, Num 16:32, and as afterwards came on Uzziah, Ch2 26:19.

Verse 6

And I, behold, I have taken your brethren the Levites, from among the children of Israel,.... See Gill on Num 3:12; where the same is said, only they, are here called the brethren of the priests for the reason given, Num 18:2, to you they are given as a gift for the Lord, to do the service of the tabernacle of the congregation; See Gill on Num 3:7, Num 3:8, and See Gill on Num 3:9.

Verse 7

Therefore thou and thy sons with thee shall keep your priest's office,.... Observe all the duties of it, and keep out others from intruding into it: for everything of the altar: both of incense and of burnt offering with respect to burning incense on the one, and offering sacrifices on the other; both were to be done by priests, and by no other: and within the vail; in the most holy place, where the high priest entered but once a year, and he only with incense, and the blood of sacrifices, see Heb 9:7, and ye shall serve; do all the business that is to be done at either altar, whether in the court, or in the holy place, and whatsoever is to be done in the most holy place within the vail: I have given your priest's office unto you as a service of gift; it was not what they had taken to themselves of their own will, or had thrust themselves into, but what the Lord had called them to, and had freely invested them with, see Heb 5:4, and the stranger that cometh nigh shall be put to death; any common person, as the Targums of Onkelos and Jonathan; any Israelite, one that is a stranger from the priests, though a Levite, as Aben Ezra; such an one might not come either to the altar of burnt offering to offer any sacrifice upon it, or the altar of incense, to burn incense on that, or trim the lamps, or put the shewbread in order, or to do anything peculiar to the priest's office.

Verse 8

And the Lord spake unto Aaron,.... Having pointed out to him the duty of his office, he now informs him of the perquisites of it; or having told him what was his work, now what his wages, or what was his service, and now his maintenance: behold, I also have given thee the charge of my heave offerings, of all the hallowed things of the children of Israel; such as the heave shoulder and wave breast, and firstfruits, and all other holy things in general, such as were the most holy things; as in Num 18:9; and the lighter holy things, as the Jews call them, Num 18:11; the charge of these was given to keep for themselves, and for their families: unto thee have I given them by reason of the anointing: because of his office as a priest, to which he was consecrated by anointing: and to thy sons by an ordinance for ever; see Lev 7:34.

Verse 9

This shall be thine of the most holy things,.... For, as observed, there were some lighter and lesser holy things or sacrifices, and others superlatively so: and those are begun with, such as were reserved from the fire; those parts of sacrifices which were not burnt with fire on the altar of burnt offerings: every oblation of theirs; which is a general word, including various offerings, the particulars follow: every meat offering of theirs: or bread offering, for they were made of fine flour and oil, and burnt on the altar, the remainder of which was eaten by Aaron and his sons, Lev 6:14, every sin offering of theirs; which was offered to make atonement for sin, which also belonged to the priests and their sons, excepting such whose blood was carried into the most holy place, Lev 6:25, and every trespass offering of theirs, which they shall render unto me; which was offered for a trespass committed; what remained of this also, when burnt on the altar, was eaten by the priest and his sons, Lev 7:5; and this sacrifice was a ram, when a trespass was committed, either in the holy things of the Lord, or in wrongs done to men, Lev 5:15; Jarchi interprets it of an offering for a trespass committed by rapine or violence to a stranger: these, all of them, it is added: shall be most holy for thee and for thy sons; for their use, and for theirs only.

Verse 10

In the most holy place shalt thou eat it,.... Not in the holy of holies, eminently so called, nor in the holy place, for they were neither of them places to eat in; but in the tent of the congregation, as Aben Ezra, or court, as Jarchi; called most holy, in distinction from and in comparison of the camp of Israel, and their tents, as afterwards of Jerusalem, and their houses there, where they might not eat the most holy things: every male shall eat it; the sons of priests, and they only, not their wives, nor their daughters, and therefore not to be eaten at home, or in their own houses: it shall be holy unto thee; separated only for the use of him and his sons.

Verse 11

And this is thine,.... What follow, which appertained to the priests, are the less or lighter holy things: the heave offering of their gift: the right shoulder, given to the priest for an heave offering of the sacrifices of peace offerings, Lev 7:32; according to Jarchi, it was what was lifted up or heaved from the thank offering, the peace offerings, and the ram of the Nazarites, see Lev 7:14, with all the wave offerings of the children of Israel; which were waved to and fro before the Lord, as the breast of the peace offerings, called therefore the wave breast, Lev 7:30, I have given them unto thee, and to thy sons, and to thy daughters with thee, by a statute for ever; for these were to be eaten in their own houses, and by their families, wives, children, and servants bought with their money, or born in their houses; but not hired servants, nor sojourners, nor strangers; nor their daughters married to strangers though, if widows, or divorced, and without children, and returned to their father's house, they might eat of them, Lev 22:10; thus a provision was made for the maintenance of the priests of the Lord and their families, until the Messiah should come; who has also appointed that they that preach the Gospel should live of it, Co1 9:13, everyone that is clean in thy house shall eat of it: that was clean in a ceremonial sense; had not touched a dead body, &c. Jarchi says, this is said to comprehend his wife; but that might be concluded from what is said before, for if his children, much more might his wife eat of it.

Verse 12

All the best of the oil, and all the best of the wine, and of the wheat,.... Or the "fat" (i) of them; the fat of anything being the best, see Deu 32:14, the firstfruits of them: the oil, and wine, and wheat: which they shall offer unto the Lord, them have I given thee; this Jarchi calls the great heave offering, the firstfruits of their harvest and vintage, which being offered to the Lord, was given to the priests: the quantity is not fixed, but left to the generosity of the people, and was a free gift; liberal men would give a fortieth part, those of a meaner spirit a fiftieth, and niggardly ones a sixtieth, and less than that was not given See Gill on Exo 22:29; compare with this Eze 45:13. (i) "pinguedinem", Pagninus, Montanus, &c.

Verse 13

And whatsoever is first ripe in the land,.... Of any other sort of fruit, figs, pomegranates, apples, plums, pears, &c. besides olives and vines: which they shall bring unto the Lord, shall be thine; which they shall bring in a basket to the tabernacle, where it was, or to the temple, when built: this the priests were to have, see Deu 26:2, everyone that is clean in thine house shall eat of it; See Gill on Num 18:11.

Verse 14

Every thing devoted in Israel shall be thine. Fields, houses, cattle, &c. if absolutely devoted to the Lord, they were the priest's; but if devoted to certain uses, they were appropriated to those uses, as the repairs of the temple, &c. see Lev 27:1. . Numbers 18:15 num 18:15 num 18:15 num 18:15Every thing that openeth the matrix in all flesh,.... The firstborn of every creature: which they bring unto the Lord; as they were obliged, he claiming it as his own, Exo 13:2, whether it be of men or beasts, shall be thine; every firstborn of either, being the Lord's, became the priest's by his gift: nevertheless, the firstborn of man shalt thou surely redeem; that is, take the redemption price for it, which was five shekels, as in Num 18:16; for the original proprietor was, strictly speaking, the redeemer, and paid the money, and the priest was the receiver, to whom it was paid; see Exo 13:13, and the firstlings of unclean beasts shall thou redeem; with lambs, as an ass, which is put for unclean beasts, is ordered to be redeemed with a lamb, or its neck to be broken, Exo 13:13; the Africans, the shepherds among them, as Herodotus relates (k), of their firstlings they cut off the ear of the beast and throw it over a house, and then turn its neck back, for they worship only the sun and moon; which seems to be an imitation of this law. (k) Melpomene, sive, l. 4. c. 188.

Verse 15

And those that are to be redeemed,.... Which is to be understood not of unclean beasts last mentioned, for they were redeemed with lambs and not with money; and after they were eight days and not a month old, as follows, Exo 13:13; but of the firstborn of men: from a month old shalt thou redeem, according to thine estimation: that is, take the redemption money next mentioned; and though both time and price are fixed, yet said to be according to the estimation of the priest; see Lev 27:5, for the money of five shekels; which was about eleven or twelve shillings of our money, and is the price given for the redemption of the firstborn, when the Levites were taken in their stead, Num 3:47, after the shekel of the sanctuary, which is twenty gerahs; see Gill on Num 3:47; of the manner of redeeming the firstborn; see Gill on Exo 13:15.

Verse 16

But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem,.... That is, shalt not take the redemption price for them, but the creatures themselves; which they, the priests, were to take for their own use: they are holy; separated to the Lord, and therefore not to be used in common by men, but were sacred to the Lord, or became the property of his priests; see Deu 15:19; how they were to be made use of follows: thou shalt sprinkle their blood upon the altar; for they were to be sacrificed, and their blood used as in other sacrifices: and shalt burn their fat for an offering made by fire; for a sweet savour unto the Lord; as the fat of other sacrifices was, and particularly of the peace offerings, which were wholly eaten otherwise, Lev 7:31.

Verse 17

And the flesh of them shall be thine,.... For him and his family to eat of, whether blemished or perfect the Jews say (l): as the wave breast and as the right shoulder are thine: which were his part of the peace offerings, for him and his sons to eat of, Lev 7:34; and the Jews observe (m), that as the wave breast and heave shoulder of the peace offerings might be eaten in two days and one night, so might those of the firstlings. (l) Maimon. & Bartenora in Misn. Becorot, c. 4. sect. 2. & 5. 2. (m) Maimon. & Bartenora in Misn. Zebachim, c. 5. sect. 8.

Verse 18

All the heave offerings of the holy things,.... All before mentioned, and whatsoever comes under that name: which the children of Israel offer unto the Lord; either by his commandment, or of their own freewill: have I given thee, and thy sons, and thy daughters with thee, by a statute for ever: so providing for their maintenance by an irrepealable law as long as their priesthood lasted, even until the Messiah should come: it is a covenant of salt for ever before the Lord unto thee, and thy seed with thee: an incorruptible, inviolable, durable covenant, which should last for ever, even until the Gospel dispensation or world to come should take place; and it would remain ever before the Lord in his sight, who would take care it should never be made void, but stand fast with Aaron and his posterity as long as his priesthood endured.

Verse 19

And the Lord spake unto Aaron,.... What is said, being what concerned the tribe of Levi, at the head of which Aaron was, even concerning the maintenance of the Levites: thou shalt have no inheritance in their land; in the land of Israel when they come to possess it, as the rest of the tribes had: neither shalt thou have any part among them; any part of the land when it is divided by lot, as it was in the times of Joshua, when taken from the Canaanites; no tract of land was peculiarly assigned to them as were to the other tribes, as fields, nor vineyards; they had cities appointed them, and they had houses and fields devoted to the Lord which fell to them, and others they had by gift or legacy, or by purchase, as had Jeremiah the priest and Barnabas the Levite, Jer 32:9 Act 4:36; but they had no share in the distribution of the land of Canaan at the time of the division of it among the tribes; no, not even in the spoil of the cities of the land of Canaan, when they were conquered; this Maimonides (n) says they were warned not to take; and a son of Levi that took any part of the spoil was to be beaten; but the spoil of other lands, subdued by the kings of Israel, they might take, as other Israelites did: the reason of all this was, because they had a sufficient provision made for them in another way, and that they might not be entangled in worldly affairs, or spend their time in the culture of fields and vineyards, but wholly give themselves to the service of God in his house: I am thy part and thine inheritance among the children of Israel; in things temporal, the offerings, tithes, firstfruits, &c. which were given to the Lord, being bestowed upon them; and in things spiritual, they being employed in the work and service of God, and having a peculiar nearness to him, and communion with him: so all that are made priests unto God, as all believers in Christ are, Pe1 2:5, have God for their portion and inheritance; God, in his persons and in all his perfections, and under every character, as the God of nature, providence, and grace, is the portion of his people; and a rich, large, and satisfying portion he is, and which is inexhaustible, and will endure for ever; he is their portion in life and at death, in time and to all eternity; see Psa 73:26. (n) Hilchot Shemittah Veyobel, c. 13. sect. 10, 11.

Verse 20

And, behold, I have given the children of Levi all the tenth in Israel for an inheritance,.... The tenth part of the produce of the land; of the wheat, barley, oil, and wine; the tenth part of their harvest and vintage; so that though they were the least of the tribes, they had the greatest share of the increase of the land, and that without any labour or expense; the other having but nine parts among them all, and at the charge and labour of manuring, cultivating, &c. and this they were to have for their service which they serve, even the service of the tabernacle of the congregation; see Num 18:3.

Verse 21

Neither must the children of Israel henceforth come nigh the tabernacle of the congregation,.... To do any part of the priest's office, as to burn incense, as Korah and his company had done; or to do any part of the work of the Levites, by watching in the tabernacle, by taking it down and setting it up, and bearing the vessels of it; otherwise they might come to it, to bring their sacrifices, to pay their vows, and for their purification when necessary, and such like things: lest they bear sin and die; lest sin be charged upon them, and punishment be inflicted, even the punishment of death; for it was death to intrude into the priest's office.

Verse 22

But the Levites shall do the service of the tabernacle of the congregation,.... In guarding the tabernacle, that no unclean persons enter into it, or any others take anything out of it, and in assisting the priests in their service, and carrying the vessels of the sanctuary when required: and they shall bear their iniquity: that is, when they fail in the duty of their office, are not careful in their service and work, and business appointed them; if either they did not do their business themselves, or suffered others to do it, or such to come to the tabernacle who should not, they would be blameworthy and suffer for it: it shall be a statute for ever throughout your generations, that the children of Israel they have no inheritance; having such a plentiful provision made for them, by a statute as durable as this.

Verse 23

But the tithe of the children of Israel,.... The tenth of the produce of their land, as before: which they offer as an heave offering unto the Lord: by way of gratitude to him for giving them the land, and for making it so fruitful to them, and as an acknowledgment of his being the sovereign Lord and proprietor of it: I have given to the Levites to inherit; so that the Levites had the tithe not immediately from the Israelites, nor were they dependent on them for them; but they were first given to the Lord, and then by him to the Levites, who held them of him, and not of the Israelites; and were a portion and an inheritance, settled upon them by the Lord himself, which they had as good a right and title unto as the rest of the tribes had to their several inheritances: therefore have I said unto them, among the children, of Israel they shall have no inheritance; as in Num 18:23.

Verse 24

And the Lord spake unto Moses,.... And not unto Aaron, because a tithe out of the tithe was to be given to Aaron, as Aben Ezra observes, and it was not so proper that he should have this order to deliver to the Levites, in which he and his sons were so much concerned, and therefore it was given to Moses to acquaint them of it: saying; as follows.

Verse 25

Thus speak unto the Levites, and say unto them,.... Aaron was to tell them what a provision would be made for them on account of their service, but Moses was to inform them what part Aaron was to have out of it: when ye take of the children of Israel the tithes which I have given you from them for your inheritance; which was done at the time of their harvest, and of the ingathering of the fruits of the earth: then ye shall offer up an heave offering of it for the Lord; in token of gratitude for the liberal provision he had made for the maintenance of them: even a tenth part of the tithe; a tenth part out of the tenth of the produce of the land of Israel.

Verse 26

And this your heave offering,.... The tithe of the tithe, which though not properly heaved or lifted up, as the heave offerings, strictly so called, were, any more than the tithe itself, Num 18:24; yet is so called, because separated to the use and service of the Lord, as they were: shall be reckoned unto you, as though it were the corn of the threshingfloor, and as the fulness of the winepress; that is, it should be as acceptable to God as if they had fields and vineyards, threshing floors, and wine presses of their own, from whence corn and wine were taken, as the Israelites when they received their tithes from them; and what remained they had as good a right unto, and might make use of as their own, as well as they; see Num 18:30.

Verse 27

Thus you also shall offer an heave offering unto the Lord,.... As the Israelites did when they paid tithes to them, Num 18:24, of all your tithes which ye receive of the children of Israel; which heave offering was a tenth part of them: and ye shall give thereof the Lord's heave offering to Aaron the priest; that is, the said tenth part of the tithe was to be given not to Aaron only, as the high priest, as some have thought, and so to his successors in the high priesthood; but to him and his sons, even to all the priests in common, the high priest having his share of it; and Josephus (o) is clear for it, that the tithe of the annual fruits was paid to the Levites, and to the priests. Hecataeus, an Heathen writer, who lived in the times of Alexander the great, says (p), that all the priests of the Jews received the tenth of whatsoever was produced, and ministered things in common, and were 1500 in number. (o) Antiqu. l. 4. c. 4. sect. 3. (p) Apud Joseph. contr. Apion. l. 1. sect. 22.

Verse 28

Out of all your gifts ye shall offer every heave offering of the Lord,.... Not only out of their tithes, but out of whatsoever gifts were given by the Israelites to them, and out of the produce of the fields which belonged to their cities, Num 35:4; the Levites were to take a tenth, and bring it to the Lord as an heave offering; that is, they were to give it to the priests, to testify their gratitude for everything they had, and to sanctify the rest unto them, and confirm their right and title to it, and give them the free use of it: of all the best thereof, even the hallowed part thereof, out of it; which was the tenth part, for that Was holy, as Aben Ezra says, and that was to be the best of it, which was always to be given to the Lord.

Verse 29

Therefore thou shalt say unto them,.... The Targum of Jonathan is,"thou shalt say to them the priests;''but the words seem manifestly spoken to the Levites: when ye have heaved the best thereof from it; taken out the tenth part of it, and that the best: then it shall be counted unto the Levites as the increase of the threshing floor, and as the increase of the wine press; then what remains shall be reckoned as much their own, and may be as lawfully enjoyed, as the corn of the threshing floor, and the wine of the wine fat, of any Israelite whatever.

Verse 30

And ye shall eat it in every place,.... In any of their tents or dwelling houses, not being obliged to eat it in the tabernacle, where the priests, were obliged to eat many of their holy things, and second tithes were only to be eaten at Jerusalem, Deu 14:22; but the Levites might eat theirs any where, in any place, clean or unclean, according to Jarchi; for, he says, it might be eaten even in a graveyard; but Aben Ezra much better, in a clean place, be that where it would: ye, and your households; they and their wives, their sons and daughters, their servants, whether bought or hired; and they might sell it to strangers, to purchase other necessaries with. The Targum of Jonathan interprets this of the priests; but the Levites only are plainly spoken of: for it is your reward for your service in the tabernacle of the congregation; which is said to encourage them in their work, and animate them to it, as well as to clear their right to such a maintenance against all objections; for the labourer is worthy of his reward, as those that labour in the word and doctrine are of theirs, Ti1 5:17.

Verse 31

And ye shall bear no sin by reason of it,.... Shall have no blame laid upon them, or guilt imputed to them, or punishment inflicted on them, on account of their having and enjoying their tithes and gifts: when ye have heaved from it the best of it; took out the tenth, and that the best, and given it to the priests; or otherwise they would be blameworthy, guilty, and liable to punishment: neither shall ye pollute the holy things of the children of Israel; the gifts they have given for holy uses, and so are holy; which would be the case if they ate of them, or enjoyed them, without giving the priests the tenth part of them: lest ye die; for it seems such a neglect was punishable with death. Next: Numbers Chapter 19

Verse 1

The Official Duties and Rights of the Priests and Levites. - Num 18:1. To impress upon the minds of the priests and Levites the holiness and responsibility of their office, the service of Aaron, of his sons, and of his father's house, i.e., of the family of the Kohathites, is described as "bearing the iniquity of the sanctuary," and the service which was peculiar to the Aaronides, as "bearing the iniquity of their priesthood." "To bear the iniquity of the sanctuary" signifies not only "to have to make expiation for all that offended against the laws of the priests and the holy things, i.e., the desecration of these" (Knobel), but "iniquity or transgression at the sanctuary," i.e., the defilement of it by the sin of those who drew near to the sanctuary; not only of the priests and Levites, but of the whole people who defiled the sanctuary in the midst of them with its holy vessels, not only by their sins (Lev 16:6), but even by their holy gifts (Exo 28:38), and thus brought guilt upon the whole congregation, which the priests were to bear, i.e., to take upon themselves and expunge, by virtue of the holiness and sanctifying power communicated to their office (see at Exo 28:38). The "iniquity of the priesthood," however, not only embraced every offence against the priesthood, every neglect of the most scrupulous and conscientious fulfilment of duty in connection with their office, but extended to all the sin which attached to the official acts of the priests, on account of the sinfulness of their nature. It was to wipe out these sins and defilements, that the annual expiation of the holy things on the day of atonement had been appointed (Lev 16:16.). The father's house of Aaron, i.e., the Levitical family of Kohath, was also to join in bearing the iniquity of the sanctuary, because the oversight of the holy vessels of the sanctuary devolved upon it (Num 4:4.). Num 18:2-4 Aaron was also to bring his (other) brethren (sc., to the sanctuary), viz., the tribe of Levi, that is to say, the Gershonites and Merarites, that they might attach themselves to him and serve him, both him (ואתּה) and his sons, before the tent of testimony, and discharge the duties that were binding upon them, according to Num 4:24., Num 4:31. (cf. Num 3:6-7; Num 8:26). Only they were not to come near to the holy vessels and the altar, for that would bring death both upon them and the priests (see at Num 4:15). On Num 18:4, cf. Num 1:53 and Num 3:7. Num 18:5-7 The charge of the sanctuary (i.e., the dwelling) and the altar (of burnt-offering) devolved upon Aaron and his sons, that the wrath of God might not come again upon the children of Israel (see Num 8:19), - namely, through such illegal acts as Nadab and Abihu (Lev 10:2), and the company of Korah (Num 16:35), had committed. To this end God had handed over the Levites to them as a gift, to be their assistants (see at Num 3:9 and Num 8:16, Num 8:19). But Aaron and his sons were to attend to the priesthood "with regard to everything of the altar and within the vail" (i.e., of the most holy place, see Lev 16:12). The allusion is to all the priestly duties from the altar of burnt-offering to the most holy place, including the holy place which lay between. This office, which brought them into the closest fellowship with the Lord, was a favour accorded to them by the grace of God. This is expressed in the words, "as a service of gift (a service with which I present you) I give you the priesthood." The last words in Num 18:7 are the same as in Num 1:51; and "stranger" (zar), as in Lev 22:10.

Verse 8

The Revenues of the Priests. - These are summed up in Num 18:8 in these words, "I give thee the keeping of My heave-offerings in all holy gifts for a portion, as an eternal statute." The notion of משׁמרת, keeping, as in Exo 12:6; Exo 16:23, Exo 16:32, is defined in the second parallel clause as משׁחה, a portion (see at Lev 7:35). The priests were to keep all the heave-offerings, as the portion which belonged to them, out of the sacrificial gifts that the children of Israel offered to the Lord. תּרוּמת, heave-offerings (see at Exo 25:2, and Lev 2:9), is used here in the broadest sense, as including all the holy gifts (kodashim, see Lev 21:22) which the Israelites lifted off from their possessions and presented to the Lord (as in Num 5:9). Among these, for example, were, first of all, the most holy gifts in the meat-offerings, sin-offerings, and trespass-offerings (Num 18:9, Num 18:10; see at Lev 2:3). The burnt-offerings are not mentioned, because the whole of the flesh of these was burned upon the altar, and the skin alone fell to the portion of the priest (Lev 7:8). "From the fire," sc., of the altar. אשׁ, fire, is equivalent to אשּׁה ot , firing (see Lev 1:9). These gifts they were to eat, as most holy, in a most holy place, i.e., in the court of the tabernacle (see Lev 6:9, Lev 6:19; Lev 7:6), which is called "most holy" here, to lay a stronger emphasis upon the precept. In the second place, these gifts included also "the holy gifts;" viz., (a) (Num 18:11) the heave-offering of their gifts in all wave-offerings (tenuphoth), i.e., the wave-breast and heave-leg of the peace-offerings, and whatever else was waved in connection with the sacrifices (see at Lev 7:33): these might be eaten by both the male and female members of the priestly families, provided they were legally clean (Lev 22:3.); (b) (Num 18:12) the gifts of first-fruits: "all the fat (i.e., the best, as in Gen 45:18) of oil, new wine, and corn," viz., ראשׁיתם, "the first of them," the בּכּוּרים, "the first-grown fruits" of the land, and that of all the fruit of the ground (Deu 26:2, Deu 26:10; Pro 3:9; Eze 44:30), corn, wine, oil, honey, and tree-fruit (Deu 8:8, compared with Lev 19:23-24), which were offered, according to Ch2 31:5; Neh 10:36, Neh 10:38, Tob. 1:6, as first-fruits every year (see Mishnah, Bikkur, i. 3, 10, where the first-fruits are specified according to the productions mentioned in Deu 8:8; the law prescribed nothing in relation to the quantity of the different first-fruits, but left this entirely to the offerer himself); (c) (Num 18:14) everything placed under a ban (see at Lev 27:28); and (d) (Num 18:15-18) the first-born of man and beast. The first-born of men and of unclean beasts were redeemed according to Num 3:47; Exo 13:12-13, and Lev 27:6, Lev 27:27; but such as were fit for sacrifice were actually offered, the blood being swung against the altar, and the fat portions burned upon it, whilst the whole of the flesh fell to the portion of the priests. So far as the redemption of human beings was concerned (Num 18:16), they were "to redeem from the monthly child," i.e., the first-born child as soon as it was a month old.

Verse 19

"All the holy heave-offerings" are not the thank-offerings (Knobel), but, as in Num 18:8, all the holy gifts enumerated in Num 18:9-18. Jehovah gives these to the priests as an eternal claim. "An eternal covenant of salt is this before Jehovah," for Aaron and his descendants. A "covenant of salt;" equivalent to an indissoluble covenant, or inviolable contract (see at Lev 2:13).

Verse 20

For this reason, Aaron was to received no inheritance in the land among the children of Israel. Aaron, as the head of the priests, represents the whole priesthood; and with regard to the possession, the whole tribe of Levi is placed, in Num 18:23, on an equality with the priests. The Levites were to receive no portion of the land as an inheritance in Canaan (cf. Num 26:62; Deu 12:12; Deu 14:27; Jos 14:3). Jehovah was the portion and inheritance, not only of Aaron and his sons, but of the whole tribe of Levi (cf. Deu 10:9; Deu 18:2; Jos 13:33); or, as it is expressed in Jos 18:7, "the priesthood of Jehovah was their inheritance," though not in the sense that Knobel supposes viz., "the priesthood with its revenues," which would make the expression "Jehovah, the God of Israel" (Jos 13:33), to be metonymical for "sacrificial gifts, first-fruits, and tenths." The possession of the priests and Levites did not consist in the revenues assigned to them by God, but in the possession of Jehovah, the God of Israel. In the same sense in which the tribe of Levi was the peculiar possession of Jehovah out of the whole of the people of possession, was Jehovah also the peculiar possession of Levi; and just as the other tribes were to live upon what was afforded by the land assigned them as a possession, Levi was to live upon what Jehovah bestowed upon it. And inasmuch as not only the whole land of the twelve tribes, with which Jehovah had enfeoffed them, but the whole earth, belonged to Jehovah (Exo 19:5), He was necessarily to be regarded as the greatest possession of all, beyond which nothing greater is conceivable, and in comparison with which every other possession is to be regarded as nothing. Hence it was evidently the greatest privilege and highest honour to have Him for a portion and possession (Bhr, Symbolik, ii. p. 44). "For truly," as Masius writes (Com. on Josh.), "he who possesses God possesses all things; and the worship (cultus) of Him is infinitely fuller of delight, and far more productive, than the cultivation (cultus) of any soil."

Verse 21

Revenues of the Levites. - For (חלף, instead of, for) their service at the tabernacle God assigns them "every tenth in Israel as an inheritance." On the tenth, see at Lev 27:30-33. The institution and description of their service in Num 18:22 and Num 18:23 is the same as that in Num 1:53 and Num 8:19. "Lest they bear sin:" see at Lev 19:17.

Verse 25

Appropriation of the Tithe. - Num 18:26. When the Levites took (received) from the people the tithe assigned them by Jehovah, they were to lift off from it a heave-offering for Jehovah, a tithe of the tithe for Aaron the priest (i.e., for the priesthood; see at Num 18:20). "Your heave-offering shall be reckoned to you as the corn of the threshing-floor, and the fulness (see Exo 22:28) of the wine-press," i.e., according to Num 18:30, as the revenue of the threshing-floor and wine-press; that is to say, as corn and wine which they had reaped themselves.

Verse 29

The whole of this heave-offering of Jehovah, i.e., the tithe of the tithe, they were to lift off from all their gifts, from all the tithes of the people which they received; "of all the fat of it," i.e., of all the best of the heave-offering they received, they were to lift off את־מקדּשׁו, "its holy," i.e., the holy part, which was to be dedicated to Jehovah.

Verse 30

They might eat it (the tithe they had received, after taking off the priests' tithe) in any place with their families, as it was the reward for their service at the tabernacle.

Verse 32

They would load no sin upon themselves by so doing (see Lev 19:17), if they only lifted off the best as tithe (for the priest), and did not desecrate the holy gifts, sc., by eating in all kinds of places, which was not allowed, according to Num 18:10, with regard to the most holy gifts. These regulations concerning the revenues of the priests and Levites were in perfect accordance with the true idea of the Israelitish kingdom of God. Whereas in heathen states, where there was an hereditary priestly caste, that caste was generally a rich one, and held a firm possession in the soil (in Egypt, for example; see at Gen 47:22), the Levites received no hereditary landed property in the land of Israel, but only towns to dwell in among the other tribes, with pasturage for their cattle (ch. 35), because Jehovah, the God of Israel, would be their inheritance. In this way their earthly existence as based upon the spiritual ground and soil of faith, in accordance with the calling assigned them to be the guardians and promoters of the commandments, statutes, and rights of Jehovah; and their authority and influence among the people were bound up with their unreserved surrender of themselves to the Lord, and their firm reliance upon the possession of their God. Now, whilst this position was to be a constant incitement to the Levites to surrender themselves entirely to the Lord and His service, it was also to become to the whole nation a constant admonition, inasmuch as it was a prerogative conferred upon them by the Lord, to seek the highest of all good in the possession of the Lord, as its portion and inheritance. - The revenue itself, however, which the Lord assigned to the Levites and priests, as His servants, consisting of the tenths and first-fruits, as well as certain portions of the different sacrificial gifts that were offered to Him, appears to have been a very considerable one, especially if we adopt the computation of J. D. Michaelis (Mos. Recht. i. 52) with reference to the tithes. "A tribe," he says, "which had only 22,000 males in it (23,000 afterwards), and therefore could hardly have numbered more than 12,000 grown-up men, received the tithes of 600,000 Israelites; consequently one single Levite, without the slightest necessity for sowing, and without any of the expenses of agriculture, reaped or received from the produce of the flocks and herds as much as five of the other Israelites." But this leaves out of sight the fact that tithes are never paid so exactly as this, and that no doubt there was as little conscientiousness in the matter then as there is at the present day, when those who are entitled to receive a tenth often receive even less than a twentieth. Moreover, the revenue of the tribe, which the Lord had chosen as His own peculiar possession, was not intended to be a miserable and beggarly one; but it was hardly equal, at any time, to the revenues which the priestly castes of other nations derived from their endowments. Again, the Levites had to give up the tenth of all the tithes they received to the priests; and the priests were to offer to Jehovah upon the altar a portion of the first-fruits, heave-offerings, and wave-offerings that were assigned to them. Consequently, as the whole nation was to make a practical acknowledgment, in the presentation of the tithe and first-fruits, that it had received its hereditary property as a fief from the Lord its God, so the Levites, by their payment of the tenth to the priests, and the priests, by presenting a portion of their revenues upon the altar, were to make a practical confession that they had received all their revenues from the Lord their God, and owed Him praise and adoration in return (see Bhr, Symbolik, ii. pp. 43ff.).

Verse 1

The coherence of this chapter with that foregoing is very observable. I. The people, in the close of that chapter, had complained of the difficulty and peril that there were in drawing near to God, which put them under some dreadful apprehensions that the tabernacle in the midst of them, which they hoped would have been their joy and glory, would rather be their terror and ruin. Now, in answer to this complaint, God here gives them to understand by Aaron that the priests should come near for them as their representatives; so that, though the people were obliged to keep their distance, yet that should not at all redound to their disgrace or prejudice, but their comfortable communion with God should be kept up by the interposition of the priests. II. A great deal of honour God had now lately put upon Aaron; his rod had budded and blossomed, when the rods of the rest of the princes remained dry, and destitute both of fruit and ornament. Now lest Aaron should be puffed up with the abundance of the favours that were done him, and the miracles that were wrought for the support of him in his high station, God comes to him to remind him of the burden that was laid upon him, and the duty required from him as a priest. He would see reason not to be proud of his preferment, but to receive the honours of his office with reverence and holy trembling, when he considered how great was the charge committed to him, and how hard it would be for him to give a good account of it. Be not high-minded, but fear. 1. God tells him of the danger that attended his dignity, Num 18:1. (1.) That both the priests and Levites (thou, and thy sons, and thy father's house) should bear the iniquity of the sanctuary; that is, if the sanctuary were profaned by the intrusion of strangers, or persons in their uncleanness, the blame should lie upon the Levites and priests, who ought to have kept them off. Though the sinner that thrust in presumptuously should die in his iniquity, yet his blood should be required at the hands of the watchmen. Or it may be taken more generally: "If any of the duties or offices of the sanctuary be neglected, if any service be not done in its season or not according to the law, if any thing be lost or misplaced in the removal of the sanctuary, you shall be accountable for it, and answer it at your peril." (2.) That the priests should themselves bear the iniquity of the priesthood; that is, if they either neglected any part of their work or permitted any other persons to invade their office, and take their work out of their hands, they should bear the blame of it. Note, The greater the trust is of work and power that is committed to us the greater is our danger of contracting guilt, by falsifying and betraying that trust. This is a good reason why we should neither be envious at others' honours nor ambitious ourselves of high places, because great dignity exposes us to great iniquity. Those that are entrusted with the charge of the sanctuary will have a great deal to answer for. Who would covet the care of souls who considers the account that must be given of that care? 2. He tells him of the duty that attended his dignity. (1.) That he and his sons must minister before the tabernacle of witness (Num 18:2); that is (as bishop Patrick explains it), before the most holy place, in which the ark was, on the outside of the veil of that tabernacle, but within the door of the tabernacle, of the congregation. They were to attend the golden altar, the table, and candlestick, which no Levite might approach to. You shall serve, Num 18:7. Not, "You shall rule" (it was never intended that they should lord it over God's heritage), but "You shall serve God and the congregation." Note, The priesthood is a service. If any desire the office of a bishop he desires a good work. Ministers must remember that they are ministers, that is, servants, of whom it is required that they be humble, diligent, and faithful. (2.) That the Levites must assist him and his sons, and minister to them in all the service of the tabernacle (Num 18:2-4), though they must by no means come nigh the vessels of the sanctuary, nor at the altar meddle with the great services of burning the fat and sprinkling the blood. Aaron's family was very small, and, as it increased, the rest of the families of Israel would increase likewise, so that the hands of the priests neither were now nor were likely to be sufficient for all the service of the tabernacle; therefore (says God) the Levites shall be joined to thee, Num 18:2, and again Num 18:4, where there seems to be an allusion to the name of Levi, which signifies joined. Many of the Levites had of late set themselves against Aaron, but henceforward God promises that they should be heartily joined to him in interest and affection, and should no more contest with him. It was a good sign to Aaron that God owned him when he inclined the hearts of those concerned to own him too. The Levites are said to be given as a gift to the priests, Num 18:6. Note, We are to value it as a great gift of the divine bounty to have those joined to us that will be helpful and serviceable to us in the service of God. (3.) That both priests and Levites must carefully watch against the profanation of sacred things. The Levites must keep the charge of the tabernacle, that no stranger (that is, none who upon any account was forbidden to come) might come nigh (Num 18:4), and that upon pain of death, Num 18:7. And the priests must keep the charge of the sanctuary (Num 18:5), must instruct the people, and admonish them concerning the due distance they were to keep, and not suffer them to break the bounds set them, as Korah's company had done, that there be no wrath any more upon the children of Israel. Note, The preventing of sin is the preventing of wrath; and the mischief sin has done should be a warning to us for the future to watch against it both in ourselves and others.

Verse 8

The priest's service is called a warfare; and who goes a warfare at his own charges? As they were well employed, so they were well provided for, and well paid. None shall serve God for nought. All believers are spiritual priests, and God has promised to take care of them; they shall dwell in the land, and verily they shall be fed, and shall not want any good thing. Godliness has the promise of the life that now is. And from this plentiful provision here made for the priests the apostle infers that it is the duty of Christian churches to maintain their ministers; those that served at the altar lived upon the altar. So those that preach the gospel should live upon the gospel, and live comfortably, Co1 9:13, Co1 9:14. Scandalous maintenance makes scandalous ministers. Now observe, 1. That much of the provision that was made for them arose out of the sacrifices which they themselves were employed to offer. They had the skins of almost all the sacrifices, which they might sell, and they had a considerable share out of the meat-offerings, sin-offerings, etc. Those that had the charge of the offerings had the benefit, Num 18:8. Note, God's work is its own wages, and his service carries its recompence along with it. Even in keeping God's commandments there is great reward. The present pleasures of religion are part of its pay. 2. That they had not only a good table kept for them, but money likewise in their pockets for the redemption of the first-born, and those firstlings of cattle which might not be offered in sacrifice. Thus their maintenance was such as left them altogether disentangled from the affairs of this life; they had no grounds to occupy, no land to till, no vineyards to dress, no cattle to tend, no visible estate to take care of, and yet had a more plentiful income than any other families whatsoever. Thus God ordered it that they might be the more entirely addicted to their ministry, and not diverted from it, nor disturbed in it, by any worldly care or business (the ministry requires a whole man); and that they might be examples of living by faith, not only in God's providence, but in his ordinance. They lived from hand to mouth, that they might learn to take no thought for the morrow; sufficient for the day would be the provision thereof: and they had no estates to leave their children, that they might by faith leave their children, that they might by faith leave them to the care of that God who had fed them all their lives long. 3. Of the provision that was made for their tables some is said to be most holy (Num 18:9, Num 18:10), which was to be eaten by the priests themselves, and in the court of the tabernacle only; but other perquisites were less holy, of which their families might eat, at their own houses, provided they were clean, Num 18:11-13. See Lev 21:10, etc. 4. It is commanded that the best of the oil, and the best of the wine and wheat, should be offered for the first-fruits unto the Lord, which the priest were to have, Num 18:12. Note, We must always serve and honour God with the best we have, for he is the best, and best deserves it; he is the first, and therefore must have the first ripe. Those that think to save charges by putting God off with the refuse do but deceive themselves, for God is not mocked. 5. All this is given to the priests by reason of the anointing, Num 18:8. It was not for the sake of their personal merits above other Israelites that they had these tributes paid to them, be it known unto them; but purely for the sake of the office to which they were anointed. Thus all the comforts that are given to the Lord's people are given them by reason of the anointing which they have received. It is said to be given them by an ordinance for ever (Num 18:8), and it is a covenant of salt for ever, Num 18:19. As long as the priesthood should continue this should continue to be the maintenance of it, that this lamp might not go out for want of oil to keep it burning. Thus provision is made that a gospel ministry should continue till Christ comes, by an ordinance for ever. Lo, I am with you (that is their maintenance and support) always, even to the end of the world. Thanks be to the Redeemer, it is the word which he has commanded to a thousand generations.

Verse 20

Here is a further account of the provision that was made both for the Levites and for the priests, out of the country. I. They must have no inheritance in the land; only cities to dwell in were afterwards allowed them, but no ground to occupy: Thou shalt not have any part among them, Num 18:20. It is repeated again Num 18:23, and again Num 18:24, Among the children of Israel they shall have no inheritance, either by purchase or descent. God would have them comfortably provided for, but would not have their families over-rich, lest they should think themselves above that work which their wages supposed and obliged them constantly to attend upon. As Israel was a peculiar people, and not to be numbered among the nations, so Levi was a peculiar tribe, and not to be settled as the rest of the tribes, but in all respects distinguished from them. A good reason is given why they must have no inheritance in the land, for, says God, I am thy part, and thy inheritance. Note, Those that have God for their inheritance and their portion for ever ought to look with a holy contempt and indifference upon the inheritances of this world, and not covet their portion in it. "The Lord is my portion, therefore will I hope in him, and not depend upon any thing I have on this earth," Lam 3:24. The Levites shall have no inheritance, and yet they shall live very comfortably and plentifully - to teach us that Providence has various ways of supporting those that live in a dependence upon it; the fowls reap not, and yet are fed, the lilies spin not, and yet are clothed, the Levites have no inheritance in Israel, and yet live better than any other tribe. The repetition of that caution, that no Israelite should approach the tabernacle, comes in suitable, though somewhat abruptly, Num 18:22. It seems set in opposition to that order concerning the priests and Levites that they should have no inheritance in Israel, to show how God dispenses his favours variously. The Levites have the honour of attending the tabernacle, which is denied the Israelites; but then the Israelites have the honour of inheritances in Canaan, which is denied the Levites; thus each is kept from either envying or despising the other, and both have reason to rejoice in their lot. The Israelites must not come nigh the tabernacle, but then the Levites must have no inheritance in the land; if ministers expect that people should keep in their sphere, and not intermeddle with sacred offices, let them keep in theirs, and not entangle themselves in secular affairs. II. But they must both have tithes of the land. Besides the first-fruits which were appropriated to the priests, which, the Jews say, were to be a fiftieth part, or at least a sixtieth, the tithe also was appropriated. 1. The Levites had the tithes of the people's increase (Num 18:21): I have given (whose the whole is) all the tenths in Israel, of all the productions of the land, to the children of Levi, to be divided among them in just proportions, for their service which they serve. The Levites were the smallest tribe of the twelve, and yet, besides all other advantages, they had a tenth part of the yearly profits, without the trouble and expense of ploughing and sowing; such care did God take of those that were devoted to his service; not only that they might be well maintained, but that they might be honoured with a national acknowledgment of the good services they did to the public, and owned as God's agents and receivers; for that which was a heave-offering, or an offering lifted heavenward unto the Lord, was by him consigned to the Levites. 2. The priests had the tenths of the Levites' tithes settled upon them. The order for this Moses is directed to give to the Levites, whom God would have to pay it with cheerfulness, rather than the priests to demand it with authority: Speak to the Levites that it be offered by them, rather than levied upon them. Now observe, (1.) The Levites were to give God his dues out of their tithes, as well as the Israelites out of their increase. They were God's tenants, and rent was expected from them, nor were they exempted by their office. Thus now, ministers must be charitable out of what they receive; and the more freely they have received the more freely they must give, and be examples of liberality. You shall offer a heave-offering to the Lord, Num 18:26. Those that are employed to assist the devotions of others must be sure to pay their own, as a heave-offering to the Lord. Prayers and praises lifted up to God, or rather the heart lifted up in them, are now our heave-offerings. This (says God) shall be reckoned to you as though it were the corn of the threshing-floor; that is, though it was not the fruit of their ground, nor of their own labour, as the tithes of other Israelites were, yet being of such as they had it should be accepted, to the sanctifying of all the rest. (2.) This was to be given to Aaron the priest (Num 18:28), and to his successors the high priests, to be divided and disposed of in such proportions as they should think fit among the inferior priests. Most of the profits of the priests' office, which were appointed in the former part of the chapter, arising from the sacrifices, those priests had the benefit of who constantly attended at the altar; but, forasmuch as there were many priests employed in the country to teach and rule, those tithes taken by the Levites, it is probable, were directed by the high priest for their maintenance. It is the probable conjecture of the learned bishop Patrick that the tenth of this last tenth was reserved for the high priest himself, to support his state and dignity; for otherwise we read not of any peculiar provision made for him. (3.) When the Levites had thus paid the tenth of their income, as a heave-offering to the Lord, they had themselves the comfortable enjoyment of the other nine parts (Num 18:30): "When you have thus heaved the best from it (for still God's part must be the best) then you shall eat the rest, not as a holy thing, but with the same freedom that the other Israelites eat their part with, in every place, you and your households," Num 18:31. See here what is the way to have the comfort of all our worldly possessions so as to bear no sin by reason of them, as it follows, Num 18:32. [1.] We must be sure that what we have be got honestly and in the service of God. It is your reward for your service; that meat is the best eating that is first earned; but, if any will not work, neither shall he eat, Th2 3:10. And that seems to be spoken of as having a particular comfort and satisfaction in it which is the reward of faithful service done in the tabernacle of the congregation. [2.] We must be sure that God has his dues out of it. Then we have the comfort of our substance when we have honoured the Lord with it. The you shall bear no sin by reason of it, when you have heaved the best from it. This intimates that we must never feed ourselves without fear, lest our table become a snare, and we bear sin by reason of it; and that therefore we are concerned to give alms of such things as we have, that all may be clean and comfortable to us.

Verse 1

18:1-32 The instructions given here arose from the need demonstrated in ch 17 for clear boundaries between the people and the priests and Levites. The distinctive privileges of the Levites were matched by significant responsibilities. One very important aspect of their work was to safeguard the Tabernacle from unauthorized entry (ch 16).

18:1-4 The Lord gave special authority to Aaron, his sons (the priests), and his relatives (the Levites), all of whom were held responsible for offenses against the sanctuary. But the priests alone were held responsible for their own violations of God’s instructions for their service.

Verse 3

18:3-4 all their assigned duties: See 1:47-53; 3:5-38; 4:1-33. • they must be careful: The Levites could go near only when the sacred objects were covered for transport.

Verse 5

18:5-7 Only the priests (Aaron and his descendants) could perform sacred duties inside the sanctuary proper or approach the altar, a sacred space that deserved special reverence. Only the high priest could serve in the Most Holy Place. The Levites were to serve only in the courtyard, away from the altar, except when it was time to assemble or disassemble the Tabernacle (ch 4).

18:5 Aaron and the priests were the people’s representatives before the Lord, so their actions had consequences for all of Israel (cp. 16:18-21).

Verse 6

18:6-7 Levites . . . your special assistants: As explained in Num 3–4; see also 3:9; 8:16, 19.

Verse 7

18:7 Any unauthorized person . . . will be put to death: This verse warned Israelites at all levels in the sacred hierarchy to avoid areas where they were not allowed. Certain sacred places were off limits to those not qualified in a technical religious sense. Access to the most sacred areas was restricted, set apart for the holiest members of the religious community. Those who broke that taboo violated God’s holiness at the cost of their lives (see also 1:51, 53; 3:10, 29-38; 4:1-20).

Verse 8

18:8-14 The priests and Levites were to be supported by the sacrificial system (see, e.g., Lev 7:28-36). God’s appointed representatives deserve compensation for their efforts (cp. Matt 10:9-10; 1 Cor 9:3-10).

Verse 9

18:9-11 The most holy offerings were consumed only by Aaron and his sons, the priests set apart to serve in God’s presence (Exod 28:1; 29:44-46). • This portion was a holy offering presented to God, and the priests had to respect it as such (Num 18:10). Other categories of offerings provided food for the priests and their families (18:11-12), but only if they were ceremonially clean.

Verse 14

18:14 Offerings specially set apart for the Lord were available to Aaron and his extended family. The Hebrew term used here refers to the complete consecration of things or people to the Lord, either by destroying them or by giving them as an offering (see Lev 27:28-29); the second sense is intended here.

Verse 15

18:15-16 The Lord provided for the Hebrew priests and their families out of what was set aside for the Lord. The priests had rights to firstborn animal offerings and to the redemption fee for Israel’s firstborn sons. Both the firstborn sons and the offspring of unclean animals had to be redeemed by a fee paid in silver, since neither could be sacrificed (see 3:13, 40-51; Exod 13:2).

Verse 19

18:19 These arrangements were part of an eternal and unbreakable covenant (literally a covenant of salt; cp. 2 Chr 13:5). The covenant was apparently meant to be permanent, since salt (a preservative) was a symbol of permanence (Lev 2:13).

Verse 20

18:20-21 The priests and Levites did not have a tribal homeland but were scattered among Israel’s other tribes (cp. 35:1-8; Deut 12:12; Josh 21:1-42). • I am your share and your allotment: Instead of their own territory, Israel’s priests received the assurance that God himself would be their homeland, while the tribe of Levi received tithes in compensation for their sacred service.

Verse 23

18:23-24 The Israelites’ tithes were one tenth of the year’s production of goods (see Deut 14:22-29; 26:12; Neh 10:35-39; Mal 3:8-12; Matt 23:23; cp. Gen 14:17-20; Heb 7:5-10).

Verse 25

18:25-32 Just as the Levites received a tithe of the Israelites’ goods (18:24), they in turn were required to give . . . a tithe of the tithe to the priests as their own harvest offering (18:27).

Verse 31

18:31 Any food received in tithes could be consumed by Levites and their families. That food was compensation (i.e., a salary) for Tabernacle service.

Verse 32

18:32 The food tithes had a sacred origin as holy gifts of the people of Israel; they were not to turn these gifts into something common by neglecting to give a tithe to the priests.