Numbers 5

The functions of the priests were clearly incompatible with the common activities of men. On these grounds therefore a distinct provision was made for them. This consisted: (1) Of one tenth of the tithes which the people paid to the Levites—i.e., one per cent, on the whole produce of the country. (2) Of a special tithe every third year. (3) Of the redemption-money, paid at the fixed rate of five shekels a head, for the first-born of man or beast. (4) Of the redemption-money paid in like manner for men or things specially dedicated to the Lord. (5) Of spoil, captives, cattle, and the like taken in war. (6) Of the shew-bread, the flesh of the burnt-offerings, peace-offerings, trespass-offerings, and, in particular, the heave-shoulder and the wave-breast. (7) Of an undefined amount of the first-fruits of corn, wine, and oil. Of some of these, as “most holy,” none but the priests were to partake. It was lawful for their sons and daughters, and even in some cases for their home-born slaves, to eat of others. The stranger and the hired servant were in all cases excluded. (8) On their settlement in Canaan the priestly families had thirteen cities assigned them, with “suburbs” or pasture-grounds for their flocks. These provisions were obviously intended to secure the religion of Israel against the dangers of a caste of pauper-priests, needy and dependent, and unable to bear their witness to the true faith. They were, on the other hand, as far as possible removed from the condition of a wealthy order. The standard of a priest’s income, even in the earliest days after the settlement in Canaan, was miserably low. The earliest historical trace of any division of the priesthood, and corresponding cycle of services, belongs to the time of David. The priesthood was then divided into the four and twenty “courses” or orders, each of which was to serve in rotation for one week, while the further assignment of special services during the week was determined by lot. P. S.—After the captivity only four of these classes returned, but they were again divided into twenty-four, each of which class or course had a chief or head, which are supposed to be the chief priests of the New Testament. J. T. W.

The parts of the victims which regularly fell to the priests were:

Of the burnt-offerings, only the hide, the whole of the flesh being consigned to the altar. Of the peace-offerings, the breast and the right shoulder (or leg), which might be eaten by the priests and their families in any unpolluted place. Of the sin-offerings and the trespass-offerings, the whole of the flesh (except the fat portions burned on the altar), and probably the hide. The flesh could only be eaten within the precinct of the tabernacle. Clark.

No. 18:19. A covenant of salt. Everything was done to make and keep the priesthood separate, and prevent those who had it from being tempted into the ordinary business of life by lack of sufficient support. To emphasize the solemnity of the pledge, God adds this peculiar and suggestive expression: “It is a covenant of salt forever.” It is a habit still common among the Bedawin for host and guest to eat together. This is said to be bread and salt between them, and constitutes a pledge of protection, support, and fidelity even to death. Thus we may understand God saying to Aaron, and through him to the long succession of priests, “There is bread and salt between us.” All the meat offerings presented to God were to be seasoned with salt. When presented, a part was burned—as it were, eaten by God himself—and the remainder he returns to the priest for his own use. Thus there are mutual pledges of fidelity. God is the guest of the priest, and the priest in turn the guest of God. In this way God lifted a social custom to a holy use. Salt will not bring back life, but it will hinder putrefaction. Under the Old Covenant God did not give life, though he was preparing to give it; but at the same time he did much to preserve the world, dead in trespasses and sins, from corpse decay, while he made ready in the fulness of time to bring back the dead to life. Thus the covenant with men through types and shadows was emphatically a covenant of salt. Young.

25-32. The priests’ tithe from Levites. A larger portion was given to the priests that they might meet many peculiar burdens. The tithe of the tithes which the Levites are commanded to pay should be as if they paid it from the threshing-floor and the wine-press. Sincere liberality is inculcated upon them; they should not lay aside as the priests’ portion anything that was out of condition or in any respect of inferior quality, but they should rather offer whatever was most choice. Calv.

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. Jamieson.

THE TRIBE OF LEVI SET APART FOR SUBORDINATE MINISTRY : PURIFICATION (OR ORDINATION) OF THE LEVITES; THEIR MAINTENANCE FROM TITHES; THEIR POSITION, OFFICE, AND WORK. THE SACERDOTAL (OR LEVITICAL) ORDER; ITS PLACE AND INFLUENCE IN THE HEBREW POLITY.