Numbers · Chapter 18

V. 1. Shall bear the iniquity of the sanctuary-Shall suffer the punishment of all the usurpations, or pollutions of the sanctuary, or the holy things, by the Levites, or any of the people, because you have power from me to keep them all within their bounds. Thus the people are in good measure secured against their fears. Also they are informed that Aaron’s high dignity was attended with great burdens, having not only his own, but the people’s sins to answer for; and therefore they had no such reason to envy him, if the benefits and dangers were equally considered. The iniquity of your priesthood-That is, Of all the errors committed by yourselves, or by you permitted in others in things, belonging to your priesthood.

Verse 1. Thou and thy sons-shall bear the iniquity of the sanctuary, &c.] That is, They must be answerable for its legal pollutions, and must make the necessary atonements and expiations. By this they must feel that though they had got a high and important office confirmed to them by a miraculous interference, yet it was a place of the highest responsibility; and that they must not be high-minded, but fear.

Verse 1. The Lord said unto Aaron — Probably by Moses. Having, by the foregoing miracles, vindicated the honour and authority of the priesthood, God now lets Aaron know the importance of his office, wherein he was to behave with great care and circumspection, and withal he again declares what was the duty of the Levites, as distinct from that of the priests, from verse 1 to verse 8. And from thence he proceeds to tell them what maintenance he had settled upon both, for their encouragement in doing their duty. Thou and thy sons shall bear the iniquity of the sanctuary — Shall suffer the punishment of all the usurpations, or pollutions of the sanctuary, or the holy things, by the Levites, or any of the people, because you have power from me to keep them all within their bounds. Thus the people are, in good measure, secured against their fears. Also they are informed that Aaron’s high dignity was attended with great burdens, having not only his own but the people’s sins to answer for; and therefore they had no such reason to envy him, if the benefits and dangers were equally considered. The iniquity of your priesthood — That is, of all the errors committed by yourselves, or by you permitted in others, in things belonging to your priesthood.

Verse 1. Thou and thy sons shall bear the iniquity of the sanctuary. You, and you only, shall be responsible for all breaches and errors in the holy pavilion: the levites might assist in labours, but not touch the holy things. We find old Eli and young Samuel watching by night. The sanctuary being a figure of heaven and all the offices of Christ, the hallowed types must not be marred by the touch of unhallowed hands. This however has nothing to do with the liberty of prophesying, which was left open to men of any tribe. Yet the pastors of the seven churches of Asia bore the iniquity of the people, and are blamed and menaced for all their faults. By consequence, no mere layman should give the Lord’s supper, neither should any canon compel a minister to give it to any man who lives in known and wilful sin.

THE RESPONSIBILITIES OF THE PRIESTLY TRIBE, 1-7.

1. Thou and thy father’s house — High rank and privilege are thus made to bear increased responsibilities. The iniquity of the sanctuary — All misconduct in the sanctuary, all improprieties and all defects in service, shall be laid upon the sons of Aaron. Moreover, it was their duty not only to make expiation for these, but also for every defilement of the sanctuary by the sins of the people (Leviticus 16:6, note) even by their holy gifts. Exodus 28:38. All these the priests must bear away or expunge by virtue of the sanctifying power of their office. See verse 23, note. Iniquity of your priesthood — This comprised every neglect of the most conscientious performance of duty, and the defects in their official acts flowing from their own inherent depravity of nature. These were wiped out on the great day of atonement. See Leviticus 16:16-19, notes.

V. 2. Unto thee-About sacrifices and offerings and other things, according to the rules I have prescribed them. The Levites are said to minister to Aaron here, to the church, Numbers 16:9, and to God, Deuteronomy 10:8. They shall not contend with thee for superiority, as they have done, but shall be subordinate to thee. Thy sons with thee-Or, both to thee, and to thy sons with thee: Which translation may seem to be favoured by the following words, before the tabernacle, which was the proper place where the Levites ministered. Besides, both the foregoing words, and the two following verses, entirely speak of the ministry of the Levites, and the ministry of the priests is distinctly spoken of, Numbers 18:5.

Verse 2. Thy brethren also of the tribe of Levi-may be joined unto thee] There is a fine paronomasia, or play upon words, in the original. ywl Levi comes from the root hwl lavah, to join to, couple, associate: hence Moses says, the Levites, wwly yillavu, shall be joined, or associated with the priests; they shall conjointly perform the whole of the sacred office, but the priests shall be principal, the Levites only their associates or assistants. For an explanation of many parts of this chapter, see the notes on several of the passages referred to in the margin.

Verses 2, 3. Minister unto thee — About sacrifices, and offerings, and other things, according to the rules I have prescribed them. The Levites are said to minister to Aaron here; to the church, Numbers 16:9; and to God, Deuteronomy 10:8. They shall not contend with thee for superiority, as they have done, but shall be subordinate to thee. Thy sons with thee — Or, both to thee and to thy sons with thee — Which translation seems to be favoured by the following words, before the tabernacle; which was the proper place where the Levites ministered. Besides, both the foregoing words and the two following verses entirely speak of the ministry of the Levites, and the ministry of the priests is distinctly spoken of, verse 5. Thy charge — That which thou shalt command them and commit unto them.

2-5. Thy brethren — The Gershonites and Merarites might serve before the tabernacle, but not within it, nor near the vessels and the altar, lest both they and the priests should die. See Numbers 4:18, note. “While the Levitical law does not define the sanctuary duties of the Levites, but leaves them, as they might naturally be left at the outset, to perform such services as the priest might require of them, long usage gradually assigned to them specific tasks, as the charge of the gates, slaying the sacrifices, boiling or roasting their flesh, etc. 2 Chronicles 23:4; 30:17.” — Dr. W.H. Green. These directions are made in view of the judgment fires which had already burned around the divine altars in the cases of the irreverent sons of Aaron (Leviticus x) and of Korah and his company. Chap. 16.

V. 3. They charge-That is, that which thou shalt command them and commit unto them.

Verses 2, 3. Minister unto thee — About sacrifices, and offerings, and other things, according to the rules I have prescribed them. The Levites are said to minister to Aaron here; to the church, Numbers 16:9; and to God, Deuteronomy 10:8. They shall not contend with thee for superiority, as they have done, but shall be subordinate to thee. Thy sons with thee — Or, both to thee and to thy sons with thee — Which translation seems to be favoured by the following words, before the tabernacle; which was the proper place where the Levites ministered. Besides, both the foregoing words and the two following verses entirely speak of the ministry of the Levites, and the ministry of the priests is distinctly spoken of, verse 5. Thy charge — That which thou shalt command them and commit unto them.

2-5. Thy brethren — The Gershonites and Merarites might serve before the tabernacle, but not within it, nor near the vessels and the altar, lest both they and the priests should die. See Numbers 4:18, note. “While the Levitical law does not define the sanctuary duties of the Levites, but leaves them, as they might naturally be left at the outset, to perform such services as the priest might require of them, long usage gradually assigned to them specific tasks, as the charge of the gates, slaying the sacrifices, boiling or roasting their flesh, etc. 2 Chronicles 23:4; 30:17.” — Dr. W.H. Green. These directions are made in view of the judgment fires which had already burned around the divine altars in the cases of the irreverent sons of Aaron (Leviticus x) and of Korah and his company. Chap. 16.

2-5. Thy brethren — The Gershonites and Merarites might serve before the tabernacle, but not within it, nor near the vessels and the altar, lest both they and the priests should die. See Numbers 4:18, note. “While the Levitical law does not define the sanctuary duties of the Levites, but leaves them, as they might naturally be left at the outset, to perform such services as the priest might require of them, long usage gradually assigned to them specific tasks, as the charge of the gates, slaying the sacrifices, boiling or roasting their flesh, etc. 2 Chronicles 23:4; 30:17.” — Dr. W.H. Green. These directions are made in view of the judgment fires which had already burned around the divine altars in the cases of the irreverent sons of Aaron (Leviticus x) and of Korah and his company. Chap. 16.

V. 5. The sanctuary-Of the holy, and of the most holy place.

2-5. Thy brethren — The Gershonites and Merarites might serve before the tabernacle, but not within it, nor near the vessels and the altar, lest both they and the priests should die. See Numbers 4:18, note. “While the Levitical law does not define the sanctuary duties of the Levites, but leaves them, as they might naturally be left at the outset, to perform such services as the priest might require of them, long usage gradually assigned to them specific tasks, as the charge of the gates, slaying the sacrifices, boiling or roasting their flesh, etc. 2 Chronicles 23:4; 30:17.” — Dr. W.H. Green. These directions are made in view of the judgment fires which had already burned around the divine altars in the cases of the irreverent sons of Aaron (Leviticus x) and of Korah and his company. Chap. 16.

V. 6. To you they are given as a gift-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.

Verses 6, 7. To you they are given as a gift — 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. The altar — Of burnt-offering. Within the veil — This phrase here comprehends both the holy and the most holy place. As a gift — Which I have freely conferred upon you, and upon you alone; and therefore let no man henceforth dare either to charge you with arrogance in appropriating this to yourselves, or to invade your office.

6. Given as a gift — See Numbers 3:9; 8:16, note. The duties of the priests were liturgical, those of the Levites were martial. At a later period the Levites were organized entirely in a military manner. It must be borne in mind that their functions, as described in the book of Numbers, refer only to the time of the people’s wandering, and not to their duties after their settlement in the Holy Land.

V. 7. The altar-Of burnt-offering. Within the veil-This phrase here comprehends both the holy and the most holy place. As a gift which I have freely conferred upon you, and upon you alone; and therefore let no man henceforth dare either to charge you with arrogance in appropriating this to yourselves, or to invade your office.

Verses 6, 7. To you they are given as a gift — 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. The altar — Of burnt-offering. Within the veil — This phrase here comprehends both the holy and the most holy place. As a gift — Which I have freely conferred upon you, and upon you alone; and therefore let no man henceforth dare either to charge you with arrogance in appropriating this to yourselves, or to invade your office.

7. Every thing of the altar — That is, in the first or priests’ court. Within the vail — The holy of holies, accessible only to the high priest on the day of atonement. Leviticus 16:12, note. As a service of gift — The office of the priest was not to be discharged from constraint as a duty, but freely and gladly as an avenue through which the loving soul might pour its gratitude to the Giver. Thus Paul deemed himself the recipient of undeserved “grace,” that he might preach, not among his kinsmen, whom he loved better than his own life, but among the despised Gentiles, “the unsearchable riches of Christ.” The highest Christian experience has not been reached when the opportunity of the humblest service to Christ is not joyfully received as a gracious privilege. When the wife begins to care for the household from mere duty, and not from love to her husband, her home becomes a prison. The stranger — All persons except the sons of Aaron. See Numbers 1:51, note. Shall be put to death — Not by the verdict of a human tribunal, but by the judgment of God. See Numbers 4:18, note. In the days of Ezekiel God complains of the flagrant violation of this law, when strangers and people uncircumcised in heart and in flesh polluted the sanctuary. Ezekiel 44:7.

V. 8. I have given them-Not only the charge, but the use of them for thyself and family. By reason of the anointing-That is, because thou art priest, and art to devote thyself wholly to my service.

Verses 8, 9. Having pointed out to him the duties of his function, now follows a detail of the emoluments annexed to it; which emoluments are expressly declared to be for Aaron and his sons — That is, for the high-priest, who undoubtedly had a principal portion, and for the inferior priests. I also have given thee the charge — I have bestowed them upon thee for thine use, with a charge that none have them but thyself. By reason of the anointing — Because thou art anointed with the sacred oil, and thereby consecrated to the office of priest, see Leviticus 8:12. Most holy things — Such as were to be eaten only by the priests, and that in the sanctuary. Reserved from the fire — That is, such sacrifices, or parts of sacrifices, as were not burned in the fire. Which they shall render unto me — By way of compensation for a trespass committed against me, in which case a ram was to be offered, which was a most holy thing, and may be particularly designed here.

THE PRIESTLY REVENUES, 8-20.

8. The charge — Hebrew, the keeping of all holy gifts for their portion instead of a territorial allotment in Canaan. See Leviticus 7:35; Joshua 13:14, notes. Heave offerings — The Hebrew word t’roomah is here used in its broadest sense, as in Exodus 25:2; Leviticus 2:9, including all the holy gifts. See Leviticus 21:22, note. For the proper heave offering see Leviticus 7:14, note. An ordinance for ever — See Leviticus 3:17, note.

V. 9. Most holy-Such as were to be eaten only by the priests, and that in the sanctuary. Reserved-That is, such sacrifices or parts of sacrifices as were not burnt in the fire. Render unto me-By way of compensation for a trespass committed against me, in which case a ram was to be offered, which was a most holy thing, and may be particularly designed here.

Verses 8, 9. Having pointed out to him the duties of his function, now follows a detail of the emoluments annexed to it; which emoluments are expressly declared to be for Aaron and his sons — That is, for the high-priest, who undoubtedly had a principal portion, and for the inferior priests. I also have given thee the charge — I have bestowed them upon thee for thine use, with a charge that none have them but thyself. By reason of the anointing — Because thou art anointed with the sacred oil, and thereby consecrated to the office of priest, see Leviticus 8:12. Most holy things — Such as were to be eaten only by the priests, and that in the sanctuary. Reserved from the fire — That is, such sacrifices, or parts of sacrifices, as were not burned in the fire. Which they shall render unto me — By way of compensation for a trespass committed against me, in which case a ram was to be offered, which was a most holy thing, and may be particularly designed here.

9. Meat offering — See Leviticus 2, notes. Sin offering — See Leviticus 4:3, note. Trespass offering — R.V., “guilt offering.” See Leviticus v, Introductory Note, and Leviticus 5:6, note. The burnt offering is omitted from the priestly revenues because none of it was reserved from the fire of the altar except the skin, which was a perquisite of the priest. Leviticus 7:8, notes. Most holy — See Leviticus 2:3, 6:25, notes.

V. 10. In the most holy place-In the court of the priests, where there were places for this use, which is called the most holy place, not simply and absolutely, but in respect of the thing he speaks of because this was the most holy of all the places appointed for eating holy things, whereof some might be eaten in any clean place in the camp, or in their own house.

Verse 10. In the most holy place shalt thou eat it — In the court of the priests, where there were places for this use, which is called the most holy place, not simply and absolutely, but in respect of the thing he speaks of, because this was the most holy of all the places appointed for eating holy things, whereof some might be eaten in any clean place in the camp, or in their own houses.

10. In the most holy place — Hebrews, in a most holy place, not in the holy of holies, within the second vail, but in the court of the tabernacle, (Leviticus 7:6,) here called most holy to emphasize the statute. R.V., “As the most holy things.” Every male shall eat — For the right of the priests to eat those sacrifices pronounced most holy see Leviticus vi, concluding note, and Leviticus 22:11, note.

11. The wave offerings — The waving or moving to and fro of sacrifices was a sign of dedication. This was done in the case of the thank offering with the breast and right shoulder, Leviticus 9:21, 10:15, and in the case of the Nazarite’s meat offering, Numbers 6:20. See Leviticus 7:30; 23:20, notes. Sons and… daughters — All the members of the priestly families, both male and female, including the bought and house-born servants, (Deuteronomy 12:12,) ceremonially clean, (Leviticus 22:3,) might eat the following holy things: The heave and wave offerings, the firstfruits, all the fat (best) of (olive) oil, new wine, and corn, and every clean thing devoted or placed under the ban. To the priest also belonged every firstborn of man and beast, all of which were redeemable except the perfect firstborn of the sacrificial animals. See Numbers 5:9, note.

12. Firstfruits — See Genesis 4:3; Leviticus 2:12; 23:10, notes.

V. 13. Whatsoever is first ripe-Not only the first-fruits of the oil and wine, and wheat now mentioned, but all other first-fruits of all other grains, and all fruit trees. Clean-And none else, because these were first offered to God, and by consequence given to priests; but for those which were immediately given to the priests, the clean and unclean might eat of them.

Verse 13. Whatsoever is first ripe — Not only the first-fruits of the oil, and wine, and wheat, now mentioned, but all other first-fruits of all other grains, and all fruit-trees. Every one that is clean — And none else, because these fruits were first offered to God, and by consequence given to the priests; but for those which were immediately given to the priests, the clean and unclean might eat of them.

THE PRIESTLY REVENUES, 8-20.

8. The charge — Hebrew, the keeping of all holy gifts for their portion instead of a territorial allotment in Canaan. See Leviticus 7:35; Joshua 13:14, notes. Heave offerings — The Hebrew word t’roomah is here used in its broadest sense, as in Exodus 25:2; Leviticus 2:9, including all the holy gifts. See Leviticus 21:22, note. For the proper heave offering see Leviticus 7:14, note. An ordinance for ever — See Leviticus 3:17, note.

V. 14. Devoted-Dedicated to God by vow or otherwise, provided it be such a thing as might be eaten: for the vessels or treasures of gold and silver which were dedicated by Joshua, David, or others, were not the priests, but appropriated to the uses of the temple.

Verses 14, 15. Every devoted thing — Dedicated to God by vow or otherwise, provided it be such a thing as might be eaten: for the vessels or treasures of gold and silver which were dedicated by Joshua, David, or others, were not the priests’, but appropriated to the use of the temple. Whether it be of men — Which were offered to God in his temple, and to his service and disposal.

Ver. 14. Every thing devoted shall be thine; whether by blessing or cursing. The Lord having so amply provided for the priesthood, the sons of Aaron were not to follow secular trades of barter and gain, profit and loss. It is a pity to see a minister of religion working, except in the culture of his garden; because a man should “give himself wholly to the ministry.” And note well: he who detains a thing once devoted to the Lord, detains also the curse.

14. Every thing devoted — Hebrews, cherem. See Leviticus 27:28, note.

V. 15. Of men-Which were offered to God in his temple, and to his service and disposal.

Verse 15. The first-born of man-and the firstling of unclean beasts] Thus vain man is ranked with the beasts that perish; and with the worst kinds of them too, those deemed unclean.

Verses 14, 15. Every devoted thing — Dedicated to God by vow or otherwise, provided it be such a thing as might be eaten: for the vessels or treasures of gold and silver which were dedicated by Joshua, David, or others, were not the priests’, but appropriated to the use of the temple. Whether it be of men — Which were offered to God in his temple, and to his service and disposal.

15. Every thing that openeth the matrix — Every firstborn male. The female firstborn of man and beast were exempted from consecration. See Leviticus 27:26, note. The firstborn of man were to be consecrated to Jehovah as a sacrifice, not after the manner of the heathen, by slaying and burning upon the altar, but by presenting them to the Lord as living sacrifices, devoting all their powers of body and mind to his service. Romans 12:1, note. “As the Egyptians were judged in their firstborn children because of their guilt, so that the children took the place of the whole nation, and bore as a sacrifice the curse of extermination which lay on all; so, on the contrary, Israel — the people chosen by Jehovah and redeemed from the bondage of man — in testimony that it owes its existence and possessions to divine grace alone,… shall bring to God, as payment, the firstling blessings of his house in place of the whole.” — Oehler. Since the first birth represented all the births, the whole nation was to consecrate itself to Jehovah, and present itself as a priestly nation in the consecration of the firstborn, thus fore-shadowing the “royal priesthood” of every individual believer in Christ. See the Septuagint of Exodus 19:6, and 1 Peter 2:9.

V. 16. Those that are to be redeemed-Namely, of men only, not of unclean beasts, as is manifest from the time and price of redemption here mentioned, both which agree to men; the time, Numbers 18:16, the price, Numbers 3:46,47, but neither agree to unclean beasts, which were to be redeemed with a sheep, Exodus 13:13, and that after it was eight days old.

Verse 16. Shalt thou redeem-for the money of five shekels] Redemption of the first-born is one of the rites which is still practised among the Jews. According to Leo of Modena, it is performed in the following manner:-When the child is thirty days old, the father sends for one of the descendants of Aaron: several persons being assembled on the occasion, the father brings a cup containing several pieces of gold and silver coin. The priest then takes the child into his arms, and addressing himself to the mother, says: Is this thy son?-MOTHER. Yes.-PRIEST. Hast thou never had another child, male or female, a miscarriage or untimely birth?-MOTHER. No.-PRIEST. This being the case, this child, as first-born, belongs to me. Then, turning to the father, he says: If it be thy desire to have this child, thou must redeem it.-FATHER. I present thee with this gold and silver for this purpose.-PRIEST. Thou dost wish, therefore, to redeem the child?-FATHER. I do wish so to do.-The priest then, turning himself to the assembly, says: Very well; this child, as first-born, is mine, as it is written in Bemidbar, (Numbers 18:16,) Thou shalt redeem the first-born of a month old for five shekels, but I shall content myself with this in exchange. He then takes two gold crowns, or thereabouts, and returns the child to his parents.

Verse 16. Those that are to be redeemed — Namely, of men only, not of unclean beasts, as is manifest from the time and price of redemption here mentioned, both which agree to men; the time, Numbers 18:16; the price, Numbers 3:46, 47; but neither agree to unclean beasts, which were to be redeemed with a sheep, (Exodus 13:13,) and that after it was eight days old.

16. According to thine estimation — That is, at the price which has been established for thee, namely, five shekels. See Numbers 3:47, note; Leviticus 27:2-7, notes.

V. 17. Holy-Namely, in a peculiar manner, consecrated to an holy use, even to be sacrificed to God. Deuteronomy 15:19.

Verses 17, 18. They are holy — Namely, in a peculiar manner, consecrated to a holy use, even to be sacrificed to God, Deuteronomy 15:19. The flesh — All the flesh of them, and not only some parts, as in other sacrifices.

Ver. 17. The firstling of a cow. rwv shor, a bull or bullock, as it is translated in Deuteronomy 33:17. The Chaldee is rwt tor or taur, agreeing with the Greek taurov, and the Latin taurus. The paucity of words in the Hebrew text does not always distinguish the species of the genus: “cow” is therefore the proper reading in this place.

17. Thou shalt not redeem, nor give as a substitute, (Leviticus 27:10,) nor use for thy own profit by deriving labour from the bullock or the fleece from the sheep. Deuteronomy 15:19. Sprinkle their blood — See Leviticus 3:2, note. Their fat — See Leviticus 3:3, 17, notes. A sweet savour — See Leviticus 1:9, note.

V. 18. The flesh-All the flesh of them, and not only some parts, as in other sacrifices.

Verses 17, 18. They are holy — Namely, in a peculiar manner, consecrated to a holy use, even to be sacrificed to God, Deuteronomy 15:19. The flesh — All the flesh of them, and not only some parts, as in other sacrifices.

THE PRIESTLY REVENUES, 8-20.

8. The charge — Hebrew, the keeping of all holy gifts for their portion instead of a territorial allotment in Canaan. See Leviticus 7:35; Joshua 13:14, notes. Heave offerings — The Hebrew word t’roomah is here used in its broadest sense, as in Exodus 25:2; Leviticus 2:9, including all the holy gifts. See Leviticus 21:22, note. For the proper heave offering see Leviticus 7:14, note. An ordinance for ever — See Leviticus 3:17, note.

V. 19. A covenant of salt-A durable and perpetual covenant; so called here and 2 Chronicles 13:5, either, because salt is a sign of incorruption, as being of singular use to preserve things from corruption: or, because it is ratified on their part by salt, which is therefore called the salt of the covenant, for which the priests were obliged to take care, that it should never be lacking from any meat-offering, Leviticus 2:13. And this privilege conferred upon the priests is called a covenant because it is given them conditionally, upon condition of their service, and care about the worship of God.

Verse 19. It is a covenant of salt] That is, an incorruptible, everlasting covenant. As salt was added to different kinds of viands, not only to give them a relish, but to preserve them from putrefaction and decay, it became the emblem of incorruptibility and permanence. Hence, a covenant of salt signified an everlasting covenant. We have already seen that, among the Asiatics, eating together was deemed a bond of perpetual friendship; and as salt was a common article in all their repasts, it may be in reference to this circumstance that a perpetual covenant is termed a covenant of salt; because the parties ate together of the sacrifice offered on the occasion, and the whole transaction was considered as a league of endless friendship. See Clarke’s note on “Leviticus 2:13”.

Verse 19. A covenant of salt — A durable and perpetual covenant; so called here, and 2 Chronicles 13:5, either because salt is of singular use to preserve things from corruption, and was an emblem of friendship; or because it was ratified on their part by salt, which is therefore called the salt of the covenant, for which the priests were obliged to take care that it should never be lacking from any meal-offering, Leviticus 2:13. And this privilege conferred upon the priests is called a covenant, because it was given them conditionally, upon condition of their service and care about the worship of God.

Ver. 19. A covenant of salt; that is, incorruptible; for the word of the Lord is clean, and abideth for ever. See on Leviticus 2:13; 2 Chronicles 13:5.

19. A covenant of salt — Salt symbolizes the unbending truthfulness of that self-surrender to the Lord implied in the sacrifice, excluding all impurity and hypocrisy.

“Unsavoury all our offerings are

Till acceptable through thy Son:

But hear well pleased our praise and prayer

Presented in his Name alone.

The salt we borrow from our Lord,

His meritorious righteousness,

And every deed, and thought, and word

Is season’d now with Jesus’ grace.”

C. Wesley.

In common life salt was the emblem of a covenant. Among the modern Arabs, the parties to a treaty ratify it by eating bread and salt together. See Leviticus 2:13; Mark 9:49; Luke 14:34, notes. For ever — See Leviticus 3:17, note.

V. 20. In their land-In the land of the children of Israel. You shall not have a distinct portion of land, as the other tribes shall. The reason of this law, was, partly because God would have them wholly devoted to his service, and therefore free from worldly incumbrances; partly, because God had abundantly provided for them otherwise, by tithes and first-fruits and oblations; and partly that by this means being dispersed among the several tribes, they might have the better opportunity for teaching and watching over the people.

I am thy part-I have appointed thee a liberal maintenance out of my oblations.

Verse 20. I am thy part and thine inheritance] The principal part of what was offered to God was the portion of the priests, therefore they had no inheritance of land in Israel; independently of that they had a very ample provision for their support. The rabbins say twenty-four gifts were given to the priests, and they are all expressed in the law. Eight of those gifts the priests ate nowhere but in the sanctuary: these eight are the following:—

1. The flesh of the SIN-OFFERING, whether of beasts or fowls, Leviticus 6:25,26.

2. The flesh of the TRESPASS-OFFERING, Leviticus 7:1,6.

3. The PEACE-OFFERINGS of the congregation, Leviticus 23:19,20.

4. The remainder of the OMER or SHEAF, Leviticus 23:10, &c.

5. The remnants of the MEAT-OFFERINGS of the Israelites, Leviticus 6:16.

6. The two LOAVES, Leviticus 23:17.

7. The SHEW-BREAD, Leviticus 24:9.

8. The LOG of OIL offered by the leper, Leviticus 14:10, &c. Five of those gifts they ate only in Jerusalem:—

1. The breast and shoulder of the PEACE-OFFERINGS, Leviticus 7:31, 34.

2. The HEAVE-OFFERING of the sacrifice of confession, Leviticus 7:12-14.

3. The HEAVE-OFFERING of the Nazarite’s ram, Leviticus 6:17-20.

4. The FIRSTLING of the clean beast, Numbers 18:15; Deuteronomy 15:19, 20.

5. The FIRST-FRUITS, Numbers 18:13.

FIVE gifts were not due unto them by the law, but in the land of Israel only:-

1. The heave-offering or FIRST-FRUITS, Numbers 18:12.

2. The heave-offering of the TITHE, Numbers 18:28.

3. The CAKE, Numbers 15:20. These three were holy.

4. The first-fruits of the FLEECE, Deuteronomy 18:4.

5. The FIELD of POSSESSION, Numbers 35:2 &c. These two were common.

FIVE gifts were due unto them both within and without the land:—

1. The gifts of the BEASTS SLAIN, Deuteronomy 18:3.

2. The redemption of the FIRST-BORN SON, Numbers 18:15.

3. The LAMB for the firstling of an ass, Exodus 4:20; Numbers 18:15, 16.

4. The restitution of that taken by violence from a stranger, Numbers 5:8.

5. All DEVOTED things, Numbers 18:14.

ONE gift was due unto them from the sanctuary:—

1. The skins of the burnt-offering, and all the skins of the other most holy things, Leviticus 7:8. In all 24. See Ainsworth. The gifts which the females of the priests’ families had a part in were these:—

1. The heave-offering, or first-fruits.

2. The heave-offering of the tithe.

3. The cake.

4. The gifts of the beast, Deuteronomy 18:3.

5. The first of the fleece.

—See Mishna, Tract. Biccurim, and Ainsworth on the Pentateuch. Besides all this the priests had the tribute money mentioned Numbers 31:28, 29.

Verse 20. Thou shalt have no inheritance in their land — In the land of the children of Israel. You shall not have a distinct portion of land, as the other tribes shall. The reason of this law was partly because God would have them wholly devoted to his service, and therefore free from worldly encumbrances, partly because God had abundantly provided for them otherwise, by tithes, and first-fruits, and oblations, and partly that, by this means, being dispersed among the several tribes, they might have the better opportunity for teaching and watching over the people. I am thy part — I have appointed thee a liberal maintenance out of my oblations.

20. I am… thine inheritance — Peter describes this inheritance by the use of three negatives. 1 Peter 1:4. No positive terms can compass its greatness. It does not exclude temporal good, since the principal part of what was offered to God was the portion of the priests.

V. 21. The tenth-For the tithes were all given to the Levites, and out of their tithes the tenth was given to the priests.

Verse 21. Behold, I have given the children of Levi all the tenth] First, the Levites had the tenth of all the productions of the land.

2. They had forty-eight cities, each forming a square of 4,000 cubits.

3. They had 2,000 cubits of ground round each city.

Total of the land they possessed, 53,000 acres.

4. They had the first-fruits and certain parts of all the animals killed in the land.

Canaan contained about 11,264,000 acres; therefore the portion possessed by the Levites was rather less than as one to two hundred and twelve; for 11,264,000 divided by 53,000, quotes only 212 28/53.-See Lowman, Dodd, &c. But though this was a very small proportion for a whole tribe that had consented to annihilate its political existence, that it might wait upon the service of God, and labour for the people’s souls; yet let it be considered that what they possessed was the best of the land: and while it was a slender remuneration for their services, yet their portion was such as rendered them independent, and kept them comfortable; so that they could wait on the Lord’s work without distraction. This is a proper pattern for the maintenance of the ministers of God: let them have a sufficiency for themselves and families, that there may be no distracting cares; and let them not be encumbered with riches or worldly possessions, that they may not be prevented from taking care of souls.

Verses 21, 22. The tenth — For the tithes were all given to the Levites, and out of their tithes the tenth was given to the priests. Come nigh the tabernacle — So nigh as to do any proper act to the priests or Levites.

THE REVENUES OF THE LEVITES, 21-24.

In order that the tribe of Levi might be withdrawn from the common calling of life, which in the theocratic state was agricultural, and might give itself completely to its sacred vocation, no inheritance as a tribe was assigned to it.

21. All the tenth in Israel — A tenth of all the earnings of twelve tribes — a revenue greater than the average of each — was an ample maintenance for the tribe set apart for sub-priestly service. “Yet this was not a splendid endowment. Even when the tithe was conscientiously handed over, it was no certain income. Moreover, if the people showed themselves averse to this tax, the tribe of Levi was subjected to unavoidable poverty. Deuteronomy 12:19; 14:27, 29.” — Oehler.

V. 22. Nigh-So nigh as to do any proper act to the priests or Levites.

Verses 21, 22. The tenth — For the tithes were all given to the Levites, and out of their tithes the tenth was given to the priests. Come nigh the tabernacle — So nigh as to do any proper act to the priests or Levites.

22. Bear sin — That is, expiate it, or suffer its penalty, which in this case is death. The Seventy and the Vulgate render it thus: lest they commit a death-bearing sin. See Numbers 4:18, note; James 1:15; 1 John 5:16.

V. 23. Their iniquity-The punishment due not only for their own, but also for the people’s miscarriage, if it be committed through their connivance or negligence. And this was the reason why the priests withstood King Uzziah, when he would have burnt incense to the Lord.

Verse 23. Their iniquity — The punishment due not only for their own, but also for the people’s miscarriage, if it be committed through their connivance or negligence. And this was the reason why the priests withstood King Uzziah, when he would have burnt incense to the Lord.

23. Do the service of the tabernacle — The Levites were the bearers and custodians of the tabernacle. They assisted the priests, but never sprinkled blood nor burned incense. They shall bear their iniquity — Here is the idea of a vicarious atonement plainly expressed. The people had attempted to bear their own sins into the presence of God, and to make atonement, and the yawning earth, the fire, and the plague had swept away thousands. This was to teach them that holy persons were needful to purify the unholy by expiation. The people must be taught, at whatever cost, the difference between holy and unholy. Hence the presumptuous are consumed in the act of holding up their sins before Jehovah, a work for which Aaron and his sons had been specially consecrated. They could draw near the tabernacle as the representatives of Israel, taking upon themselves and bearing the iniquity of the congregation. Thus the need of a holy Mediator is prefigured, even Jesus Christ, “who appears in heaven for us.”

V. 24. An heave-offering-An acknowledgment that they have all their land and the fruits of it from God’s bounty. Note the word heave-offering, which is for the most part understood of a particular kind of offerings heaved or lifted up to the Lord, is here used for any offering.

Verse 24. A heave-offering — An acknowledgment that they have all their land and the fruits of it from God’s bounty. Note, the word heave-offering, which is for the most part understood of a particular kind of offerings heaved or lifted up to the Lord, is here used for any offering.

24. A heave offering — This implies that the tithe, or its equivalent, must be brought to the temple. But according to Deuteronomy 12:5-7, 17; 14:22-29, this vegetable tithe was not to be taken to the metropolis, but is to constitute hospitable and charitable meals at home, to which the Levite, the stranger, the fatherless, and the widow are to be invited. REVENUES FROM THE LEVITES TO THE PRIESTS, 25-32.

As a discipline to their moral natures, the tithe is imposed on the Levites as it is laid on the other tribes. To exempt any body of men from the law of benevolence is to intensify their selfishness and to harden their hearts.

V. 26. Ye shall offer up an heave-offering-They who are employed in assisting the devotions of others, must be sure to pay their own as an heave-offering. Prayers and praises, or rather the heart lifted up in them, are now our heave-offerings.

Verse 26. Ye shall offer up a heave-offering — They who are employed in assisting the devotions of others, must be sure to pay their own as a heave-offering. Prayers and praises, or rather the heart lifted up in them, are now our heave-offerings.

26. A tenth part of the tithe — Ten per cent. of their income from the tithe and from all other sources was to be immediately paid over to the priests before the conscientious Levite could enjoy the remainder. Thus, though the position of the priests is higher, an essential portion of their sustenance was dependent on the honesty of the Levites. The priests were cared for sufficiently, but by no means abundantly. Compared with the endowments of the priestly caste in many other ancient nations, the provision for the Levitical priesthood is very moderate.

V. 27. As though it were the corn-It shall be accepted of you as much as if you offered it out of your own lands and labours.

Verses 27, 28. As though it were the corn — It shall be accepted of you as much as if you offered it out of your own lands and labours. To Aaron — And to his children, who were all to have their share herein.

27. Shall be reckoned unto you — This tithe shall have all the elements of value and of sacrifice in the sight of the Lord, as it would have if it had been produced by toil and frugality, for it was a part of their living. Mark 12:44.

V. 28. To Aaron-And to his children, who were all to have their share herein.

Verse 28. Thus ye also shall offer a heave-offering] As the Levites had the tithe of the whole land, they themselves were obliged to give the tithe of this tithe to the priests, so that this considerably lessened their revenue. And this tithe or tenth they were obliged to select from the best part of the substance they had received, Numbers 18:29, &c. A portion of all must be given to God, as an evidence of his goodness, and their dependence on him. See Clarke at the end of “Numbers 20:28” NUMBERS

Verses 27, 28. As though it were the corn — It shall be accepted of you as much as if you offered it out of your own lands and labours. To Aaron — And to his children, who were all to have their share herein.

28. To Aaron the priest — To the high priest as the representative of the priesthood.

V. 29. Your gifts-Not only out of your tithes, but out of the other gifts which you receive from the people, and out of those fields which shall belong to your cities. Offer-To the priest. As many gifts, so many heave-offerings; you shall reserve a part out of each of them for the priest. The hallowed part-the tenth part, which was the part or proportion that God hallowed or sanctified to himself as his proper portion.

Verse 29. Your gifts — Not only out of your tithes, but out of the other gifts which you receive from the people, and out of those fields which shall belong to your cities. Offer — To the priest. As many gifts, so many heave-offerings; you shall reserve a part out of each of them for the priest. The hallowed part — The tenth part, which was the part or proportion that God hallowed or sanctified to himself as his proper portion.

29. Out of all your gifts — Every thing received from the people and every gift of Providence produced in their suburban fields was subject to the tithe. Heave offering of the Lord — That is, to the priests as Jehovah’s representatives. All the best — Literally, the fat. This implies that the tenth given shall be of as good quality as the nine tenths retained. But if one bullock out of the ten, or one sheep, was of extraordinary excellence it must be given. The hallowed part — Set apart or consecrated to a holy use.

V. 31. Every place-In every clean place, and not in the holy place only.

31. Ye shall eat it in every place — The Levites might have as great freedom from ceremonial restrictions in the enjoyment of the tithe, after paying over a tithe of it to the priests, as the other tribes had in the enjoyment of their corn and wine and oil. The tithe, though a sacred obligation, had not the sacredness of the altar offerings, which must be eaten in a holy place.

V. 32. Neither shall ye pollute the holy things-As you will do, if you abuse their holy offerings, by reserving that entirely to yourselves, which they offer to God to be disposed as he hath appointed, namely, part to you, and part to the priests.

Verse 32. Neither shall ye pollute the holy things — As you will do, if you abuse their holy offerings, by reserving that entirely to yourselves which they offer to God, to be disposed as he hath appointed, namely, part to you, and part to the priests. Thus we learn in what manner God regulated the offices of the priests and Levites, and how he provided for their subsistence. The tribe of Levi had no part nor inheritance in the land of Canaan as the other tribes had; but had for their share the tithes of the whole country; and the priests, in particular, had their portions of the sacrifices and offerings, and a tenth part of the tithes. By these means the ministers of religion were supported in a comfortable, decent manner, without being forced to neglect the duties of their function to provide for the necessities of the body. This proves that, in the Christian Church, provision should be made for the maintenance of those that serve in the sacred ministry, as St. Paul teaches: “They which minister about holy things, live by the things of the temple; and they which wait at the altar are partakers with the altar; even so hath the Lord ordained that they which preach the gospel, should live by the gospel.”

32. Ye shall bear no sin — In the free use of the tithed tithe the Levites would violate no ceremonial law nor expose themselves to penalty. Neither shall ye pollute — In this prohibition both priests and Levites are addressed. The holy things are to be exempt from profanation. Matthew 7:6, note. Lest ye die — The attention of the Hebrews was directed more to a judicial, physical death than to a punishment after death. Yet even in the Pentateuch, twm and qanatov, death, sometimes implies the perdition and misery of that exclusion from the presence and favour of God which in the New Testament is called the second death. See Deuteronomy 30:19.

CONCLUDING NOTE.

While the middle books of the Pentateuch give special emphasis to the difference between the priests and the Levites, Deuteronomy, on the contrary, seems to obliterate this distinction by classing them together as a holy estate in contrast with the people. The two views do not contradict, but supplement, each other. In Deuteronomy the vocation of the Levites is subserved under the priestly calling in general, but without assigning to them any peculiar priestly function. Deuteronomy 10:8; 18:7. Hence it is a great mistake to assert that Deuteronomy does not at all acknowledge the difference between the Levites who were priests and those who were not; for where the term Levites stands, it is just the common Levites who are meant. See especially 18:6-8, compared with verses 3-5. It is true, however, that both are treated as essentially a single whole in Deuteronomy, while the middle books denote the priests as “the sons of Aaron.” Deuteronomy, on the contrary, makes prominent the Levitical character of the priesthood by styling the priests “the sons of Levi,” (Deuteronomy 21:5; 31:9,) or “Levitical priests.” Deuteronomy 17:9, 18; Joshua 3:3. Hence the vocation of the Levites is designated by terms which are elsewhere applied precisely to the priestly office, namely, “to minister in Jehovah’s name,” “to stand before Jehovah.” Deuteronomy 18:5, 7; 21:5; 17:12. And accordingly the ordinance of the priesthood is as in Malachi 2:5, a covenant with Levi. A mixture of the offices of the two classes does not at all follow from the fact that the priests and also the Levites were the designated bearers of the ark of the covenant, since the former bore the ark on all solemn occasions, (Joshua 3:3; 1 Kings 8:3,) and the latter bore it during the wanderings in the wilderness, (Numbers 4:15,) and subsequently in the hasty flight of King David from Absalom. 2 Samuel 15:24.