Numbers 18

[chap. XVI if. the priests in the court of the sanctuary, in which tho priests only could minister; as Aaron alone did, upon ono certain day only, in the most holy place. Behold, I also, I have given thee the charge.] He bids him observe the IaTge grant which he now makes him, as well as the work he had laid upon him: for by giving him the charge of what follows, he means bestowing them upon him for his own use; with a charge to let none have them but himself. Of my heave-offerings of all the hallowed things of tht children of Israel’] See Lev. vii. 34; and below, ver. 11. of this chapter. Unto thee have I given them, by reason of the anointing.] Because thou art consecrated, by being anointed with the holy oil to the office of a priest, (Lev. viii. 12.) And to thy sons by an ordinance for ever.] See Lev. vii. 34. monides, of First-fruits, cap. 2. and of Separations, cap. 3. But tlie Scripture (Ezek. xlv.13.) requires only the sixtieth part. (Seo Rights of the Church in a Christian State, p. 210.) and his family should have for his service, he bids them be satisfied therewith, and not expect any more. And indeed it was so very liberal a provision, that their desires could not reasonably extend any further. For as they had two sorts of first-fruits (as I observed ver.12.) so, after a tithe of that which was given to the Levites, there was another tithe of what remained to be spent in sacrificing at Jerusalem; that is, for the most part, upon the priests and Levites, unto whom, and unto the poor, it wholly belonged every third year, (Deut. xiv. 22. 28. Exod. xxiii. 19. xxxiv; 20.) Add hereunto the first-born, all the sin-offerings, and their share in the peace-offerings, and the skins of the sacrifices (which alone, as Philo observes, were a great revenue), and it will appear it could not be so little as a fifth part of the fruit of the country that came to the priests for their maintenance, as Mr. Thorndike observes in the Rights of the Church in a Christian State, p. 211. - Neither shalt thou have any part among them.] When the land was divided, no fields, or vineyards, &c. were to be given to the priests, nor to any of the tribe of Levi. And, as the Jewish doctors say, they were to have no part among their brethren in the spoil. So Jarchi upon this place, and Maimonides, and others, who endeavour to answer the objection which may be raised against this from the thirtyfirst chapter of this very book, ver. 28, 29. where a tribute was taken of the prey they got from the Midianites, and given to Eleazar and the Levites. This tribute, say they, was offered because the spoil came by executing God’s vengeance upon a land that was not theirs, (chap. xxv. 17.) But of the land of Sihon and Og (which God bestowed upon them, as he did the land of Canaan), nothing was given to the priests and Levites; for they were admonished to the contrary (as they understand them) by these words, neither shalt thou have any part among them; no, not of the spoil. • Certain it is, that of the land of the country they were to have no parf, God having otherwise provided for them, that they might attend wholly to his service, and not spend their time in tilling the ground, or feeding cattle, which would have taken up their thoughts very much from their sacred employment. Yet the Levites had certain cities and their suburbs assigned to them, chap. xxxv. 2, &c. (which was executed by Joshua, as God commanded, Josh, xxi.2, 3.) whereby they were dispersed among the tribes of Israel, that they might the better instruct the people in the Divine law, (Deut. xxxiii. 10. 2 Chron. xxx. 22. Malachi ii. 4, 5, &c.) By accident also the priests came to have some land. (See Lev. xxvii. 20, &c. and my notes there.) I am thy part, and thine inheritance among the children of Israel.] For they were maintained in his house, and lived upon his altar, and fed from his table; as it is explained in Josh. xiii. 14. " The sacrifices of the Lord God of Israel made by fire are their inheritance, as he said unto them:" which is given as the reason why Joshua gave them no inheritance. And sec ver. 33. of that chapter, where the Lord God of Israel is said to be their inheritance: who, it appears by the foregoing part of this chapter, and other places, made such an ample provision for them, that if he had given them any part of the land of Canaan together with it, there had been too great an inequality between them and the rest of the tribes of Israel. For without any share in the land, their portion w r as far richer than that of any other persons whatsoever. I have said enough to prove this already; but it may not be amiss to set it before the reader again a little, more distinctly. As they had yearly the first-fruits of the whole country, which were at least the sixtieth* part of the fruits it produced; and the tenth part of the tithe given to the Levites, (as it follows below, ver. 26.) and all free-will-offerings; together with the money which arose out of persons and things devoted unto God; and all the firstlings of cows, sheep, and goats, and the redemption-money for the firstlings of such creatures as were unclean: so they had all the meat-offerings, offerings for sin, and trespass-offerings; together with the breast and shoulder of all peace-offerings, and the skins of all burnt-offerings; and the loaves made of the first dough, and the shew-bread, and (as Josephus and others expound Deut. xviii. 3.) a considerable part of every beast that was killed for private use; besides the cities and land about them which were assigned to the Levites: which, if well weighed, there will appear a vast difference between the priests and the rest of the people. For the first-fruits alone, if they were not less than the sixtieth part of the product of the country, might seem sufficient, especially if the firstlings be added, the priests not being the sixtieth part of the people; no, nor the hundredth part, as learned men have computed. *(See Bonfrerius.) Vcr. 22. Neither must the children of Israel henceforth come nigh the tabernacle of the congregation.’] Or rather, Therefore the children of Israel must not come nigh, so as to perform any of tho offices belonging to the priests and Lcvites; who wero appointed to do every thing belonging to tho service of God there, and had their reward for it also appointed. Lest they bear sin, and die.] Be punished with death; which is often threatened to such presumption. part of their tithe. And to secure this, " the priest was to be with the Levites when they took tithes," (as we read Nehem. x. 37, 38.) to take care that they set out a tenth part of them for the priests. Where by the priest the son of Aaron, I cannot think is meant the high-priest himself (for that had been below his dignity), but some priest, I suppose, appointed by him, who took care of the concerns of the Whole order of priesthood, and particularly of the highpriest’s interest; who, it is probable, had a principal share among the rest in this revenue; perhaps a tenth part out of their tenth. But for this I have no authority: though I take it for certain, that when he saith this tenth should be given to Aaron the priest, the meaning is, that, as it was not for himself alone, but all his sons had a share in it, so he himself was not excluded from an honourable portion of it It may seem strange, perhaps, that there is no particular portion set out for the high-priest by himself, if this be not it. But it is to be considered, that all the forenamed provision (from ver. 8. to ver. 20.) was made for him in the first place, and for the priests together with him. For so the words run, nnto thee have I given them, and to thy sons, (ver. 8, 9, &c.) And he had this privilege also, that he did not minister by lot, as the other priests did in their several courses, but when he pleased; and might take to himself what sacrifices he thought good to offer, (ver; 9, 10.) as Maimonides tells us, in Cele Mikdasch, cap. 5. where he speaks concerning the high-priest’s prerogatives. Ver. 2f). Out of all your gifts.] Not only out of their tithes, but out of all. their other possessions, which God gave them; their fields, for instance, which were in the suburbs of their cities. Ye shall offer.] Make a present to the priests. Every heave-offering.] Some portion of every thing God gives you to possess. Of the Lord.] As a thankful acknowledgment of the Divine bounty to you, upon whom he hath bestowed so many good things. (See ver. 28.) ■ Of all the best thereof] And that not of the refuse, but of the best of the tithe, and other things that w r ere given them: by which is not to be understood, that they were bound to pick out the very best, wheat suppose, and separate it from the worse (which would have been to have given them more than a tenth part), but they were to give the priests as good as they left for themselves. For that was the rule, (Lev. xxvii. 32, 33.) And it was but reason the priests should have this honourable provision made for them above the Levites, their vocation being more honourable, and their service more noble, in the very sanctuary itself: for which cause this tenth of the tithe of the land was assigned them; which, they being but few in comparison with the Levites, made the allowance to every one of them much greater than to any of the Levites. And yet, as an augmentation to it, they had the first-fruits and their fees, as I said before, out of the sacrifices and other things wholly to their own use. Even the hallowed part thereof, out of it.] The sacred part was the tenth part, which they might not use; it being taken by God for his part, (Lev. xxvii. 30.) By which all the rest was sanctified to the use of the owner, when this part was taken out of it, which may possibly be here also intended.'

Numbers 18:1

JLND the Lord said unto Aaron. By the hand of Moses, it is most likely, unto whom God was wont to communicate all that he would have delivered, either to. Aaron or to the people, (chap. xvii. 4.) And having done more miracles than one to establish Aaron in the priesthood, he now lets him know that the honour he had done him was an office of great weight and burden, wherein he was to behave himself with great care and circumspection: and withal, he again declares what the duty of the Levites was, together with the priests, from ver. 1. unto ver. 8* And from thence he proceeds to tell them what maintenance he had settled upon both, for their encouragement in doing their duty; as I shall observe in the proper places. Thousand thy sons, and thy fathers house with thee.] You and the Levites (whom he calls his father’s house), who had the charge of the sanctuary. Shall bear the iniquity of the sanctuary.] If the sanctuary were profaned, through the negligence of the Levites, who were to keep strangers, and people in their uncleanness, from entering into it; and if the priests were remiss, and did not take care to see the Levites do their duty, the punishment of such profanation, he tells them, should fall upon them. - And thou and thy sons with thee.] i. e. Aaron and the priests alone; *,. Shall bear the iniquity of the priesthood.] Suffer the punishment of it; if they permitted any person who was not of the line of Aaron to offer incense, or perform any part of the priest’s office; or if they themselves should minister in their uncleanness, or having any blemish, or did any thing contrary to the rules of their office. This was some comfort to the people, who were afraid they should die for every error committed in their approaches to the sanctuary, (chap. xvii. 12, 13.) for which he assures them he would punish the priests and the Levites, and not them. And it also served to remove the people’s envy to the priest, whose dignity they saw accompanied with such great danger.

Numbers 18:2

And thy brethren also of the tribe of Levi, the tribe of thy father. This also was a comfort to the Levites, and designed to make them more contented than they had been, in their inferior offices, that the priests were to look upon them as their brethren. - Bring thou with thee.] Into the tabernacle. That they may be joined with thee.] As assistants to thee there. And minister unto thee.] In such things as I have mentioned: (sec upon chap. iii. 6.) But thou and thy sons with thee shall minister before the tabernacle of witness.] The words shall minister not being in the Hebrew, some think he still speaks of the Levites, and translate the words thus, both to thee, and to thy sons with the.e (they shall minister, as was said before) before the tabernacle of witness. But they that are of this opinion do not consider what is meant by the tabernacle of witness, which signifies the most holy place, (see chap. ix. 15. and x; 11.) before which the Levites did not minister; but before the tabernacle of the congregation, as Moses expressly speaks, chap. iii. 7. (sec there,) where they attended upon 4D

Numbers 18:3

And they shall keep thy charge, and the charge of all the tabernacle. Of the outward part of it; (see chap. iii. 7, 8.) and carry the vessels belonging to the inward part, viz. the sanctuary, (chap. iv. 15.) Only they shall not come nigh the vessels of the sanctuary.] They were not to touch them when they carried them, (chap. iv. 15.) nor to see when they were covered by the priests, (chap. iv. 19, 20.) And the altar.] I take this to bo meant not only of the altar of incense, but also of the burnt-offering; unto which they were not to approach, nor touch it, while they attended upon the priests, who only could minister there. This is justified from Exod. xxix. 37. where this altar is slaid to’ be most holy, and whosoever touched it is required to be holy. TJtat neither they nor yon also die.] They for presuming to go beyond the bounds of their office, and the priest for permitting them. *-

Numbers 18:4

And they shall be joined unto thee. He would have the priests look upon the Levites as part of that sacred body of men that waited upon God in the tabernacle, though in an inferior office. And, indeed, the very name of Levi imported as much: and denoted them to be adjuncts to some other persons. Accordingly we find, in aftertimes, that as the Levites were a guard on the outside of the temple, so the priests watched within it.’ And keep the charge of the tabernacle of the congregation, for all the service of the tabernacle.] See chap. iii. 7, 8. The heaviest part of their service, which is called their burden, is mentioned particularly chap. iv. 3, 4. and the rest of that chapter. A stranger shall not come nigh unto you.] This seems to relate both to the priests and to the inferior ministers: that none should presume to perform the office of the former, but only the family of Aaron; nor of the latter, who were not of the tribe of Levi. But the Hebrew doctors, particularly Maimonides, by zar (a stranger), understand in this place every one that was not of the seed-male of Aaron: so that the sons of his daughters should not minister. For the sons of Aaron, saith he, (Biath Hammikdash, cap. 9.) are appointed, and none other, to lay things in order for sacrifice, (Lev. i. 5.) and to burn the fat of the peace-offerings upon the altar, (Lev. iii. 8.) His daughters were incapable of it; and so were all those that descended from them. The same may be said of the Levites.

Numbers 18:5

And ye shall keep. That is, the priests were bound to do what follows. The charge of the sanctuary.] Where, as they alone were to minister, so they were to take care of all the holy things therein contained, (the shew-bread, lamps, &c.) and to cover them when they were to be removed, (chap. iv. 5, G, &c.) 1 And the charge of the altar.] Of burnt-offering; where they only were to offer sacrifice, and to take care of every thing belonging to it, (chap. iv. 3. 14.) That, there be no wrath any more upon the children of Israel.] That you may by your care and constant admonitions prevent the children of Israel from running into such profanations, much more from suchintrusions into the sacred offices, as may bring God’s most high displeasure again upon them. Ver. G. And I, behold, I have taken your brethren the Levites from among the children of Israel.] See chap. iii. 12. 41. 45. and viii. G. 1G. 18. The Levites are again called their brethren, that the priests might not despise them because they served in a lower condition, but treat them with kindness and brotherly affection. To you are they given as a gift.] See chap. iii. 9. but especially chap. viii. 19. For the Lord.] To assist you inyour ministry to the Lord. To do the service of tlie tabernacle of the congregation.] This hath been repeated very often, (chap. iii. 7, 8. iv. 3, 4. 23, &c. viii. 19. 22. 24.) and here is mentioned again that the Levites might be possessed with this opinion, that they were but ministers to the priests, and therefore ought not to presume hereafter to aspire, as Korah did, to the office of priesthood.

Numbers 18:7

Therefore thou and thy sons with thee shall keep your, priest’s office. Preserve it to yourselves, and suffer no other person to invade it. For every thing of the altar.] These words, and the following, briefly declare what is meant by the priest’s office. First, to offer sacrifice at the altar of burnt-offering, and sprinkle the blood, &c. And within the veil.] Next, to perform all the sendee of God within the sanctuary. For in the Hebrew the words are, and for within the veil, which is a short form of speech, importing both all that was to be done in the sanctuary by the sons of Aaron (as, burning incense, putting on the shewbread, and lighting the lamps), and likewise all that was to be done in the most holy place* by Aaron himself, on the day of atonement. For the word paroccth always signi-’ fies the inner veil, before the most holy place; the outward veil being constantly called masack; and therefore the exactest translation of the Hebrew words lemibbeth laparoceth is this, for xviihin the house (i. e. the holy place) for the veil; i. e. within the veil, in the most holy place. And ye shall serve.] In these places ye alone shall serve,, and employ nobody else. I have given your priest’s office nnto you as a service of gift.] He would have the Levites to know, that Aaron and his sons had not arrogantly usurped this office of ministering alone at both the altars; but he had freely bestowed it upon them, and appropriated it unto them. And the stranger.] Though a Levite, if he be not of the family of Aaron. That cometh nigh.] Presumes to offer sacrifices at the altar of burnt-offering, or incense at the golden altar. Shall be put to death.] This is repeated, by reason of the late rebellion of Korah and his complices, who, as-’ piring to the priesthood, came to a fearful end. (See chap, iii. 10.)

Numbers 18:8

And the Lord spake nnto Aaron, saying. Having told him in the foregoing part of the chapter (particularly in tho foregoing verse) what should be the work of him and his sons, he proceeds to tell him what recompence he should have for his service at the altar of burnt-offerings and in the sanctuary. Of which he gives him a large account (from this verse to the twentieth), that he might want no encouragement to care and diligence in his employment.

Numbers 18:9

Tliis shall be thine of the most holy things. He begins with those things which might be eaten only by the priests themselves. Reserved from the fire.] From the altar of burnt-offering: for there were some things called most holy, which were their portion, that came not from thence, but out of the sanctuary; viz. the twelve cakes, which were taken off the table, and given to Aaron and his sons every sabbath-day, (Lev. xxiv. 5—9.) Every oblation of theirs.] In the Hebrew, all their korbans: which is a larger word than zebach; comprehending not only such sacrifices as were killed at the altar (which are properly called zebachim), but all the minchas, or meat-offerings (as we translate it), which were of things inanimate; and the sacrifices of birds also, whose blood was never poured out at the altar. And therefore korban seems here to be a general word, comprehending all the particulars which follow; especially if all be translated exactly, as the words are in the Hebrew. Every meat-offering of theirs, &c] In the Hebrew the words are, for all their meat-offerings; which makes the sense plainer, if the whole be thus translated, All their korbans (or oblations) for all their meat-offerings, and for all their sin-offerings, and for all their trespass-offerings; of all which the priest had a part. Concerning the meat-offerings, or ratheT the bread-offerings (for so mincha may most fitly be translated, the sacrifices being flesh, which were not eaten without bread and drink, that were their concomitants), see Lev. ii. 3. 10. vi. 15, 16. where the flesh of the sin-offerings, except those whose blood was brought into the most holy place, is given also unto them, (ver. 26.) and so are the trespass-offerings also, in the next chapter, (Lev. vii. 6, 7.) As for burnt-offerings, they were wholly the Lord’s; and peace-offerings were not accounted things most holy, but reckoned amongst the less holy; as appears from ver. 11. of this present chapter. Which they shall renddr unto me.] These words relate only to the trespass-offerings, immediately before named; which were attended with a rccompence of the wrongs done, either unto the Lord, (Lev. v. 15, 16.) or unto their neighbours, (Lev. vi. 5. Numb. v. 8, 9.) Shall be most holy for thee, and for thy sons.] To be used by none else; as it follows in the next verse.

Numbers 18:10

In the most holy place shalt thou eat it. i. e. In the place where they performed their sacred office (in that part of the tabernacle next the sanctuary), which is called most holy, in comparison with the rest which were further off, because none might enter into it but the priests alone; see note upon Lev. vi. 16. where it is said expressly, it shall be eaten in the holy place, in the court of the taber* nacle of the congregation. And see ver. 26. and chap. x. Every male shall eat it.] And none else, as the places befoTcmeritioned expressly limit it, (Lev. ii. 3. 10. vi. 18. 29. vii. 6.) It Shall be holy unto thee.] Peculiarly separated from the use of all other persons, but only Aaron and his sons.

Numbers 18:11

And this is thine. Now he mentions the less holy. things, as before the most holy; which he bestowed upon him and his whole’ family; s The heave-offerings of their gift, with all the wave-offerings of the children of Israel] That is, ttie breast of their peace-offerings (which are here called their gift), which was waved before the Lord, and the right shoulder heaved; and then given to the priest for his portion, (Lev. vii. 30—34.) And so was the right shoulder of the ram, which was offered for the Nazarite, (Numb. vi. 19, 20.) I have given themnnto thee, and unto thy sons, and to thy daughters with thee, &c] These were not confined to the males only, but might be eaten by their daughters also,. (Lev. x. 14.) 1 Every one that is clean in thy house shall eat of it.] Not only their wives, and their daughters that were not marv ried, but those who were divorced or widows, and returned to their father’s house without children; or had children begotten by a priest, (see Lev. xxii. 13.) together with their* servants also, whether bought with their money, or born in their house; though not hired servants, ot mere sojourners* (Lev. xxii. 10, 11.) But these things were to.be eaten in a clean place, (Lev. x. 14.) sorxte\thcre within the camp, as afterward in Jerusalem: (Deut. xii. 6, 7. 17, 18.) and’ rid unclean person permitted to eat of them, (Lev. vii. 20, 21. xxii. 4.) And besides, when any Israelite killed an ox, a sheep, or a goat for his own use, he was bound to give the | priest the shoulder, the two cheeks, and the maw; as the Jews understand, Deut. xviii. 3.

Numbers 18:12

All the best of the oil, and all the best of the wine, &c. The Greek translates the Hebrew word cheleU (fat)hy fxvzXbg, marrow, Gen. xlv. IS. but here enrapxrj, the first-fruits of the oil, &c. signifying these first-fruits were to be of the very best of air the things here mentionecf; which were to be brought in the beginning of the vintage, and of the harvest: the precise quantity of whichis no where determined; but, they say, it wa£ at least the sixtieth part of the whole: seeExod.xxii.29.xxiii.19.DeuC xviii. 4. where he speaks of the first-fruits which every private man was to offer; beside which there was a firstfruit offered in the name of the whole congregation, (Lev. xxiii. 10; 17.) All which belonged to the priests as’ a reward for their service. The first-fruits of them, which’ they shall offer unto the Zord, them have I given thee.] Our Mr. Thorndike thus distinguishes the two sorts of first-fruits mentioned here; and in other places: the one was to be taken by the priests at the barn and wine-press, as he thinks that here spoken" of was: the other was to be brought to the sanctuary, viz. those mentioned Exod. xxii.’ and xxiii. Deut. xxvi. 1*2: The quantity of either of them being in the.moderate account, a fiftieth part, as St. Jerome determined upon Ezek. x\v. which is agreeable to the Jewish constitutions in Mai-

Numbers 18:13

And tohatsoever is first ripe in the land, ivhich they shall bring unto the Lord, shall be thine. Some take this to signify the first-fruits of all other things besides corn, wine, and oil, mentioned in the foregoing verse. But it being a different word from that which we translate firstfntits (viz. biccurim, not reshilh), it is most likely, he here intends, either tho things first ripe (as we translate it) before the rest of the harvest and vintage, or those voluntary offerings ofthis sort.which’any one pleased to make; which seem to be intended in these words, which they shall bring unto the Lord; i. e. of their own good will, over and above the ordinary first-fruits. J The Jews generally understand by biccurim such things as are ripe before the rest, either in the field or elsewhere; whether they, were, wheat, barley, or any other sort of grain; oi?. figs," grapes, pomegranates, olives, or dates; which they bound about with a rush, and said, let this be for the firstfruits: which every man might bring in what measure ho pleased, none being appointed by the law. Every one that is clean in thy house sJtall eat of it.] The whole family of the priests, if they were under no pollution: (see ver. 11.);, t.'

Numbers 18:14

Every thing devoted in Israel, shall be thine. Of those things which the Hebrews call cherem(a thing devoted), Moses speaks in Lev. xxvii.21. 28. And they were either simply devoted, in such words as these, let this thing beacherem; or.with an addition (determining it to. a.certain use), let this be a chercm offered by.me for holy uses. The first sort was wholly the priests’; but the latter was employed /about the temple, or the vessels of it, or the priests’ garments. And these devoted things, which became the priests’ portion, differed in this from free-will-offerings, that every thing which was offered as a cherem might be eaten only by the priests in the holy place; but other.freewill-offerings by the whole family in any clean place. )

Numbers 18:15

Every thing that openeththe matrix in all flesh, which they bring unto the JLord, whether it be of men or leasts, shall be thine. That which first came out of the womb of auy creature was to be the priests’, if it \v*ere a male..If a female w T ere the first-born, and a male, folio wed next, that was not the priests’, because it did not open the womb, as the Hebrews expound it. (See Exod. xiii. 2.)! Nevertheless the first-born of man shalt thou. surely redeem, and the firstling of unclean beasts shalt thou redeem.] See Exod. xiii. 13. xxxiv. 20.

Numbers 18:16

And those that are to be redeemed. viz. Of the first-born of men mentioned before, (not of unclean creatures, which w r ere to be redeemed by a lamb, Exod. xiii. 13.) and that after they were eight days old, (Exod. xxii. 30.),» From a month old shalt thou redeem.] Then.the money was due, but they commonly stayed till the fortieth day, when the woman was purified.. According to thy estimation.] Some think this relates not to what follows, that the priest should set a value upon them (for that was a set Tate,./we shekels for every one), but to what goes before, that, after a.child was a month old, tho priest should appoint a day for the payment of the redemption-money;.either immediate y after the. woman had lainin a month, or on the fortieth day, that she might be purified and the child redeemed both together But it rather refers to what follows:. for though the price be determined; yet so it is in another case, (Lev. xxvii. 3, 4.) and notwithstanding is said to be by the estimation of the priest; because he was to take. this money, not according to the quality of the person, but as much of a poor man as of a rich, and not more of a rich man than of a poor. For the money of five shekels, &c] Which was the price set upon the first-born, when they were exchanged for the Levites, (chap. iii.4G, 47.) This redemption of every firstborn was a matter of great importance, and therefore so often mentioned, as a very learned friend of mine, Dr. Alix, observes," in his Reflections on the four last Books of Moses, chap. 3. For as the separation of the tribe of Levi to God’s service instead of the first-born, whom God spared and preserved in Egypt (of which we read in the third chapter of this book)^ made every Levite become a living memorial.of that great miracle wrought at the Israelites going out of Egypt; so this law concerning the redemption of the first-born made a further impression upon their minds, of that mighty band of God which compelled Pharaoh to let the Israelites depart out of his country. -.

Numbers 18:17

But the firstling of a cow, or of a sheep, -or a goat, thou shalt not redeem. For they were clean creatures; and only unclean beasts were to be redeemed, (ver. 15.). TItey are holy.] Separated by my appointment for a holy use;. viz.* to be offered in sacrifice; not redeemed, nor put to any other use. TIiou shalt sprinkle their blood upon the altar, and burn their fat, &c] Just as they did with their peace-offerings, (Lev, vii. 31. 33.)

Numbers 18:18

And the flesh of them shall be thine. The whole body of the beasts (not merely some part of them), after the fat was-burnt, became the priests’ entirely. As the wave-breast and the right shoulder are thine.] As these parts of the peace-offerings were the priests’, (see ver. 11.) so that all their family, who were clean, might eat of the flesh of these firstlings, as they did of those parts of the peace-offerings. Ver.-19. All the heave-offerings of the holy things, tvhich the children of Israel offer unto the Lord.] He repeats what he had said in the beginning of this discourse, (ver. 8.) that he had given him all the heave-offerings; which comprehend those mentioned chap. vi. 19,20. Have I given thee, and thy sons and thy daughters with thee, by a statute for ever.] Settled upon the priests -and their whole family for their support, by an unalterable law. (See /ver. 11.): It is a covenant of salt for ever before the Lord unto thee, &c] i. e. An everlasting covenant, never to be revoked. (See upon Lev. ii. 13.) And these tilings being to be eaten before the Lord, there was a place in the court of the women where they feasted upon them; as L’Empereur observes upon Middoth, cap. 2. sect. G.

Numbers 18:20

And the Lord spake n?ito Aaron, saying. See ver. 1. TIiou shalt have no inheritance in their land.] i. c. In the land of the children of Israel, whom he speaks of in the foregoing verse; where, having told him what reward he

Numbers 18:21

And, behold. Now he gives the Levites notice of the recompence he would make them for their service, as he had told the priests what they should have for theirs* And Aaron hath the delivery of this grant made to them. from God, that they might see he did not mind himself, and the interest of his own family only.. I have given the children of Levi all the tenth in Israel.] See Levit. xxvii. 30. and 2 Chron. xxxi. 5, G. where they are distinctly mentioned. Aben Ezra thinks the tenth rather than any other part was assigned, because it was a perfect number; ten being in simple numbers the highest to which we can arise, without repeating the numbers under it. For it is (as he speaks) the beginning of the second combination, and the end of the first, whereupon all numbers do depend: which our Mr. Mede hath expressed, in my judgment, far better; who looks upon it as God’s favourable dealing with men, in requiring but the tenth, which is in truth the least part of their goods, according to the first division. For when we proceed beyond ten, we begin to make a new division, as eleven is ten and one, &c. But we need not have recourse to such niceties. (See upon Genesis xxviii. 22.) For an inheritance.] Instead of a share in, the land of Canaan, which other tribes had divided among them. And a larger inheritance this was than any other tribe possessed; for this was the smallest tribe of all, as appears by comparing the account which is given of them in the beginning of this book. For all the males of this tribe, from a month old and upward, were but two-and-twenty thousand; (chap, iii. 29.) whereas in the tribe of Judah alone there were above threescore and fourteen thousand men of war: (chap, i. 2G, 27.) and yet the Levites had a tenth part of the product of the whole country; and the twelve tribes had only the other nine parts among them. Such a care had God of those who were peculiarly devoted to his service. For the service which they serve, &c] As a reward of their service; of which see chap. iv.

Numbers 18:23

But the Levites sliall do the service of the tabernacle of tlie congregation. It was their work, and nobody’s else; and therefore no other persons were to meddle with it; that is, they alone guarded the tabernacle, and afterward the temple; opened the gates of it, kept out all strangers (i.e. all but priests and Lcvites), carried the tabernacle, and its vessels, when they were to be removed, &c. And they shall bear their iniquity.] They sliall die for it, if they permit any one else to come there and do their work, (see ver. %.) It shall be a statute for ever throughout their generations, that among the children, of Israel they have no inheritance.] As all other persons were excluded from serving in the tabernacle, so they who served there were shut out from having any inheritance among their brethren. This was made an unalterable law, which provided another separate xnaintenanco for them, by the tithes of all the land; as here, it again follows.

Numbers 18:24

But the titlies of the children of Israel, xvhich they offer as a heave-offering unto the Lord. That the people might not grudge to pay them the tithes for their service, he represents them as a heave-offering which they offered to God, in gratitude to him, of whom, as tho supreme landlord, they held their land. Not that they were heaved up or waved before the Lord: but they were of the same nature with those things that were so offered to him, i. e. holy things, separate to his uses; all which arc called by this name of terumah, (ver. 8.) And particularly all the offerings which God required to be freely brought, for the building him a sanctuary, are called by this name of terumah, or heave-offering, (Exod. xxv. 2. See there.) I have given to the Levites to inherit.] The Israelites gave them to God; and he gave them to the Levites tor their inheritance; who had as much right to them, as the other tribes had to their land. Which was the reason he ordered they should have no portion of the land of Canaan with the other tribes, as it here follows; therefore have I sqid unto tjiem^ Among the children of Israel shall they have no inheritance: for he had given them the tithes to inherit. But R. Solomon Jarchi observes also, that the Levites themselves had no right to them, till they had taken out the tenth part from their tenth, and given it to the priests; as is here immediately directed.,Yer. 25. And the Lord spake unto, Moses, saying.] In all the foregoing part of the chapter, (ver. 1. 8. 20.) the Lord spake unto Aaron (though by Moses), but hcralus order is particularly directed to Moses; because that which follows would better come from him, than from Aaron; who was employed in acquainting the Lcvites with the donation God had made of the tithes to them, (ver. 21.) but it would not hayc been, so proper for him to tell them what was to be given out of the tithes to himself and to the priests.

Numbers 18:26

Tlius speak unto th Levites, and say unto them, When ye take of the children of Israel the tithes, which I have given you from them for your inheritance.* In these words Moses confirms the report which Aaron had made to them, that the tithes of the land should be theirs, and their brethren the children of Israel have no right to them. Then shall ye offer up a heave-offering for the Lord.] As the Israelites made their grateful acknowledgments to God by offering their tithes to him, for the use of his servants the Levites, (ver. 24.) so it was but fit that tho Levites should be so grateful as to offer to him the tithe of their tithes (as it here follows), for such uses as he should appoint. Even a tenth part of the tithe.] For the tenth part which God reserved to himself out of the land which he gave the children of Israel, was a kind of rent paid to him their supreme Lord: and he assigning this rent over to the Levites for their maintenance, thought good notwithstanding to reserve a tithe of this tenth part to himself; that thereby he might, as it were, hold his possession, and keep seisin (as the lawyers speak) of his own inheritance.

Numbers 18:27

And this your heave: offering shall be reckoned unto you. Be accepted by God, as the offerings heaved up to him in the sanctuary arc, (vcr. 24.) though it babut the hundredth part of the whole fruit of the land. As though it were the cornoftJie thrashing-floor, and as the fulness of the wine-press.] As if you paid such a tithe, as the Israelites do to you, out of all their own fields and vineyards: that is, they were to believe their offering of this small part to be as acceptable to God, as that of all the tribes of Israel; and that they should have the same right to what remained, when they had done this, as the people had to all the rest of the fruits of the earth, when they had paid the tenth part to the Levites. VeT. 28. Thtis you also shall offer a heave-offering unto the Lord of all your tithe s tvhich ye receive of the children of Israel.] He would have them know that he ordered this, because he would not have the Levites alone offer nothing to him, from.whom they received so much; but they also should make him a grateful acknowledgment as well as others. And ye shall give thereof the Lord’s heave-offering.’] It is called so often the Lord’s heave-offering, that they might the more willingly pay it, out of a thankful sense of what they owed, to him, the donor of all. To Aaron the priest.] This tithe is thought by some to have been designed for the high-priest alone. Two great men in their time were of thisopinion, fin. Nicolaus Lyra, and tho famous Alphonsus Tostatus. And another very learned person of our own (bishop R. Montague), thinks it not altogether improbable, that such a provision as this might be made for the high-priest and his family, state and dignity; he being a man of great power and might, only less than the kings of Israel; and the inferior priests having a noble maintenance, without this, from the first-fruits and offerings of the people. But there is nothing to support this, but the mere letter of the text: for Josephus expressly says the contrary, (lib. vi* Archacolog. cap. 4.) and so do the generality of the Jewish writers, and St. Jerome also, that all the priests had their share in this tenth paid by the Levites: which, till it was paid, the Levites might not spend, to their own use, any

Numbers 18:30

Therefore thou shalt say unto them. Tell them the reason why this tenth part must be separated from the rest. IVhen ye have heaved the best thereof from it] Taken out the tenth part as an offering to the Lord. Then it shall be counted to the Levites as the increase Of the thrashing-floor, and as the increase of the tvine-press.] Then the remainder may be as freely used by them as the corn or the wine of any man’s land in Israel, when he had paid his tithe: but till then it was unlawful for him to enjoy it, because God was first to be served. This is made more plain in the next verse.

Numbers 18:31

And ye shall eat it. After the hallowed part wa£ taken out (ver. 29.). all the rest was theirs, to be enjoyed as men do that which is their own. In every place.] This seems to be said to distinguish these from the holy things given by God to the priests; which, being offered at the altar, were to be eaten only irk the holy place; but the tithes, though they were a kind of offering to the Lord, yet not being presented at the altar, might be eaten anywhere, after the tenth part was given to the priests. And your households.] All their family, servants as well as others, might eat of them, whether they were clean or not. And more than this, they might sell them to strangers; to buy other necessaries with the money they yielded; or exchange them for other commodities. For it is your reward for your service in the tabernacle of the congregation.] See ver. 21.

Numbers 18:32

And ye shall bear no sin. Suffer no f punishment. By reason of it.] For eating it, with your households. When ye have heaved from it the best of it.] When they had taken out the tenth part as sacred to God’s uses, (ver’. 28.) they might safely use the rest themselves as they pleased: for God had given it to them for their support, and therefore would not punish them for eating it, as he did those that did eat holy things which did not belong to them. Neither shall ye pollute the holy things of the children of Israel] Nor would there be any, clanger of polluting the holy things (which God had reserved to himself) by turning them to a common use, as there would have been if they had eaten the tithes, or other gifts, before the tenth part, which was God’s, was taken out of them. Lest ye die.] In the Hebrew it is, nor shall ye die; as those did who meddled with the holy things, which God reserved for his ministers alone.