Numbers 18:1

. The wave-offerings, Num 18:11. The first-fruits of the oil, wine, and wheat, and whatever is first ripe, and every devoted thing, Num 18:12-14; also, all the first-born of men and beasts, Num 18:15-18; and heave-offerings, Num 18:19. The priests shall have no inheritance, Num 18:20. The Levites shall have no inheritance, but shall have the tenth of the produce in Israel, Num 18:21-24, of which they are to give a tenth to the priests, taken from the best parts, Num 18:25-30. Verse 1 Thou and thy sons - shall bear the iniquity of the sanctuary, etc. - 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 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. לוי Levi comes from the root לוה lavah, to join to, couple, associate: hence Moses says, the Levites, ילוו 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. 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. Verse 16 Shalt thou redeem - for the money of five shekels - Redemption of the first-born is one of the rites which is still practiced 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, ( Num 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 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 the note on Lev 2:13. 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, Lev 6:25, Lev 6:26. 2. The flesh of the Trespass-Offering, Lev 7:1, Lev 7:6. 3. The Peace-Offerings of the congregation, Lev 23:19, Lev 23:20. 4. The remainder of the Omer or Sheaf, Lev 23:10, etc. 5. The remnants of the Meat-Offerings of the Israelites, Lev 6:16. 6. The two Loaves, Lev 23:17. 7. The Shew-Bread, Lev 24:9. 8. The Log of oil offered by the leper, Lev 14:10, etc. Five of those gifts they ate only in Jerusalem: - 1. The breast and shoulder of the Peace-Offerings, Lev 7:31, Lev 7:34. 2. The Heave-Offering of the sacrifice of confession, Lev 7:12-14. 3. The Heave-Offering of the Nazarite's ram, Lev 6:17-20. 4. The Firstling of the clean beast, Num 18:15; Deu 15:19, Deu 15:20. 5. The First-Fruits, Num 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, Num 18:12. 2. The heave-offering of the Tithe, Num 18:28. 3. The Cake, Num 15:20. These three were holy. 4. The first-fruits of the Fleece, Deu 18:4. 5. The Field of Possession, Numbers 35. These two were common. Five gifts were due unto them both within and without the land: - 1. The gifts of the Beasts Slain, Deu 18:3. 2. The redemption of the First-Born Son, Num 18:15. 3. The Lamb for the firstling of an ass, Exo 4:20; Numbers 18. 4. The restitution of that taken by violence from a stranger, Num 5:8. 5. All Devoted things, Num 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, Lev 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, Deu 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 Num 31:28, Num 31:29. Verse 21 Behold, I have given the children of Levi all the tenth - 1. 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, etc. 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 labor 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. 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, Num 18:29, etc. A portion of all must be given to God, as an evidence of his goodness, and their dependence on him. See the end at Num 20:28. Introduction The ordinance of the red heifer, Num 19:1, Num 19:2. She shall be slain by Eleazar without the camp, and her blood sprinkled before the tabernacle, Num 19:3, Num 19:4. Her whole body and appurtenance shall be reduced to ashes, and while burning, cedar wood, scarlet, and hyssop, shall be thrown into the fire, Num 19:5, Num 19:6. The priest, and he that burns

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.

The Service of the Priests and Levites. ( b. c. 1490.) 1 And the Lord said unto Aaron, Thou and thy sons and thy father's house with thee shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall bear the iniquity of your priesthood. 2 And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee shall minister before the tabernacle of witness. 3 And they shall keep thy charge, and the charge of all the tabernacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they, nor ye also, die. 4 And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you. 5 And ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel. 6 And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for the Lord , to do the service of the tabernacle of the congregation. 7 Therefore thou and thy sons with thee shall keep your priest's office for every thing of the altar, and within the vail; and ye shall serve: I have given your priest's office unto you as a service of gift: and the stranger that cometh nigh shall be put to death. 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, v. 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 ( v. 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, v. 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 ( v. 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, v. 2 , and again v. 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, v. 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 ( v. 4 ), and that upon pain of death, v. 7 . And the priests must keep the charge of the sanctuary ( v. 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.