Numbers 18 commentary

The people complained of their difficulty and peril in drawing near to God. God here gives them to understand, that the priests should come near for them. Aaron would see reason not to be proud of his preferment, when he considered the great care and charge upon him. Be not high-minded, but fear. The greater the trust of work and power that is committed to us, the greater danger there is of betraying that trust. This is a good reason why we should neither envy others' honours, nor desire high places.

All believers are spiritual priests, and God has promised to take care of them. Godliness has the promise of the life that now is. And from the provision here made for the priests, the apostle shows that it is the duty of christian churches to maintain their ministers. Scandalous maintenance makes scandalous ministers. The priests were to be wholly devoted to their ministry, not diverted from it, or disturbed in it, by worldly care or business. Also, that they might be examples of living by faith, not only in God's providence, but in his ordinances. The best should be offered for the first-fruits unto the Lord. Those who think to save, by putting God off with the refuse, deceive themselves, for God is not mocked.

As Israel was a people not to be numbered among the nations, so Levi was a tribe to be distinguished from the rest. Those who have God for their Inheritance and their Portion for ever, ought to look with holy contempt and indifference upon the possessions of this world. The Levites were to give God his dues out of their tithes, as well as the Israelites out of their increase. See, in verse 31, the way to have comfort in all our worldly possessions, so as to bear no sin by reason of them. 1. We must be sure that what we have is got honestly and in the service of God. That meat is best eaten which is first earned; but if any will not work, neither shall he eat, 2Th 3:10. 2. We must be sure that God has his dues out of it. We have the comfort of our substance, when we have honoured the Lord with it. Ye shall bear no sin by reason of it, when ye have heaved the best from it. We should give alms of such things as we have, that all may be holy and comfortable to us.

1 And the Lord said unto Aaron, Thou and thy sons. By this solemn appeal God stirs up the priests to devote themselves to their duty with the greatest fidelity and zeal, for He declares that if anything should be done contrary to the requirements of religion, they should be accounted guilty of it, since those are said to “bear the iniquity of the sanctuary” who sustain the crime and the punishment of all its pollutions. God would have the sanctuary kept clear from every stain and defect; and also the dignity of the priesthood was to be maintained in chastity and pureness; a heavy burden, therefore, was imposed upon the priests when they were set over the holy things as their guardians, on this condition that if anything were done amiss they were to be exposed to punishment, because the blame rested on them; just as if God had said that negligence alone was tantamount to sacrilege. Thus their honor, conjoined as it was with so much difficulty and danger, was by no means to be envied.

In this way did God admonish them that the legal rites were of no trifling importance, since he so severely avenged all profanations of them; for thus it was easily to be gathered that something far more excellent and altogether divine was to be sought for in these earthly elements. This may also be very properly applied spiritually to all pastors, to whom blame is justly imputed, if religion and the holiness of God’s worship be corrupted, if purity of doctrine impaired, if the welfare of the people endangered, since the care of all these things is entrusted to them.

2. And thy brethren also. He here assigns their duties to the Levites, that they also may minister, but, as it were, under the hand of the priests, viz., that they may be ruled by their commands. Thus the authority was in the hands of the priests, but the Levites afforded them their assistance. On this ground they are prohibited from approaching the altar, or entering the greater sanctuary; in fact, a lower degree is assigned to them, half-way between the priests and the people. Hence did all learn how reverently God’s majesty must be served; for although He had adopted the whole people, yet so far was it from being lawful that any of the multitude should penetrate to the altar, that the Law even kept back the Levites from thence, although they were God’s peculiar ministers. Moreover, in this figure, we perceive how necessary is a Mediator for us to conciliate God’s favor towards us; for, if it was not allowable for the holy and chosen seed of Abraham to approach the typical sanctuary, how should we, who were aliens, “Qui estions estrangers, et rejettez au pris d’eux.” — Fr. now penetrate to heaven, unless a way of access were opened to us through Christ? Finally, when He forbids strangers from meddling with holy things, He does not mean only foreigners, but all the people, except the tribe of Levi; for here a distinction is drawn, not between the Church and heathen nations, but between the ministers of the sanctuary and the rest of the people.

5. And ye shall keep the charge. He again exhorts the priests to be diligent in the performance of their office, with the addition of a denunciation of punishment if they failed in zeal and earnestness. Nor does He now threaten them alone, but the whole people; neither does this contradict the foregoing declaration, inasmuch as the common fault of all by no means lightened theirs. Nay, if God punished the innocent people on account of the pollution of the sanctuary, how much heavier a punishment awaited the priests, (antistites,) by whose fault the sin was committed, so that they might be justly accounted its authors. Meanwhile let us learn from this passage how sincerely we ought to demean ourselves in the service of God, the profanation of which is intolerable to Him. Moreover, in order that the priests might engage themselves in their duties more actively, and with greater sedulity, He shews that they cannot give way to idleness without base ingratitude, since they reign in a manner over the whole tribe of Levi, or at any rate they hold the supremacy among their brethren. An indirect reproof of their negligence, if they do not faithfully fulfill their duties, is implied, when God reminds them that He has of His liberality honored them with the priesthood. “I have appointed your office, as a gift,” “Donum posui munus vestrum.” — Lat. “I have given your office unto you as a service of gift.” — A. V. The latter part of the sentence is omitted in Fr. i.e., I have gratuitously conferred on you what was otherwise yours by no right. Others read it differently, viz., “I have appointed your priesthood as a ministration of gift:” but since the meaning amounts to the same thing, nor does it make any difference in the main, we may freely take our choice.

8. And the Lord spake unto Aaron. He now proceeds to state more fully what he had been lately adverting to, as to the rights of the priests with respect to the sacred oblations. We must, however, remember the contrast, which I spoke of, between the priests of the higher order and the Levites; for, whilst the family of Aaron is invested with peculiar honors, the other families of the tribe of Levi are abased. God, then, assigns to the priests alone all the offerings, in which was the greater consecration, called “the holy of holinesses.” A. V. “The most holy things:” “the holy of holies:” Ainsworth, whose note is, “Heb. ‘of the holiness of holinesses,’ i.e., of the most holy things; which the Greek translateth ‘of the hallowed (or sanctified) holy things.’ Some oblations in the sanctuary are called holy, and, by the Hebrew doctors, light holy things, some holy of holies, i.e., most holy things,” etc. An exception will afterwards appear; viz., that the whole was to be deposited, by way of honor, with the priests, out of which they were to pay a part to the Levites, who were performing their office in the service of the sanctuary. He tells them that this privilege is given them “by reason of the anointing,” lest the priests should pride themselves or magnify themselves on this score; for God’s gratuitous liberality ought to instruct us in modesty and humility. It is by this argument that Paul corrects and represses all vain boasting: “Why dost thou glory, as if thou hadst not received it?” (1 Corinthians 4:7.) Now, the sons of Aaron had obtained their anointing by no other right, than that God had been pleased to elect them to it. This is also indicated by their privilege being spoken of as “a gift:” but God thus more expressly commends His grace, for He makes mention of His gift for another reason, i.e., that none should enter into any dispute or controversy with the priests on this point.

9. This shall be thine. He enumerates certain kinds of sacrifices which He desired to come to the share of the priests; viz., all the residue of the burnt-offerings; secondly, the minha, or meat-offering; thirdly, what was consecrated of the sin and trespass-offerings; although the following clause, “which they shall restore unto me,” seems to be added by way of restriction, as if it only designated those sacrifices of which mention will be elsewhere made, See Numbers 5:8, infra, p. 273. and by which they purged themselves from the guilt of theft, unless it may perhaps be preferred to read it as if to the sin and trespass-offerings this third were added, wherein people restored what did not belong to them, that they might be freed from the guilt of theft. After this He adds the free gifts, which the children of Israel vowed, and the first-fruits of oil, as well as of wine and corn. But this distinction was laid down, that God might more surely prevent jealousy and ill-will; for if there had been any ambiguity, many disputes would have straightway arisen, and thus the reverence due to sacred things would have been impaired. At the same time, however, God prescribes to the priests, that none but males should eat of the burnt-offerings, and nowhere else but in the sanctuary; for there would have been danger (as we said before) that the dignity of these holy offerings would have been lessened, if they had been carried away to private houses and mixed with ordinary meats; besides, God was unwilling to indulge the priests in sumptuous living, but by the very sight of the sanctuary induced them to be frugal and sober in their repasts. For this was a kind of military discipline to encourage abstinence, that they should go away from their wife and family to take their meal. But whatever was offered as a vow, and the first-fruits, He allows to be eaten of by the women, and in their houses, provided only that no unclean person should touch what had once been sacred.

15. Every thing that openeth the matrix. The same thing is now ordained as to the first-born, viz., that the priests should have them also for themselves; though at the same time a distinction is inserted, that the first-born of man should be redeemed. With regard to unclean beasts, the owners were free either to redeem or to kill them. But, since this matter is not professedly treated of here, God only briefly declares that He gives to the priests whatever profit may be made of the first-born. The command that the first-born should be redeemed according to the estimation of the priests, does not mean that the priests should themselves prescribe the value, as if they had the authority to do so; but that estimation is referred to by which they were bound according to God’s command, as we saw elsewhere; and this may be readily gathered from the context, because the price is presently added, which God Himself had fixed. As to the first-born of clean animals, another law is given, viz., that they should be killed at the altar, and their fat burned, whilst the flesh was to belong to the priests, like the breast and the right shoulder of the burnt-offerings. But, lest any of the Levites or of the people — since men are always eager for innovation — should ever attempt to violate this decree, all controversy is removed in future ages, when God declares that what He gave to the priests He would never have taken away from them. First, He uses the word edict or decree, חק from חקק describere, decernere, statuere. — Taylor’s Concordance. which others translate “statute:” and then adds the title “covenant,” Addition Fr. “voire, Paction de sel." in order that its observation may be more sacred, and less exposed to contentions and quarrels; for nothing could be more indecent than that the priests should dispute regarding their rights and privileges. God, then, signifies that He shall be Himself outraged, if any one should trouble the priests. By the word “salt,” perpetuity is metaphorically expressed; in which, however, God appears to allude to the sacrifices, which it was not lawful to offer unless seasoned with salt; that the Israelites might learn that, by earthly and corruptible things, something greater was designated; for we know that salted meats do not so easily become corrupt. In a word, this metaphor implies inviolable stability.

Leviticus 6

Leviticus 6:16-18, 26-29

16. And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it.

16. Quod superfuerit ex minha, comedent Aharon et filii ejus: azymum comedetur in loco sancto, in atrio tabernaculi conventionis, comedent illud.

17. It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering.

17. Non coquetur fermentatum: portionem eorum dedi illud ex oblationibus meis ignitis: sanctitas sanctitatum est, sicut oblatio pro peccato, et sicut oblatio pro delicto.

18. All the males among the children of Aaron shall eat of it. It shall be a statute for ever in your generations concerning the offerings of the LORD made by fire: every one that toucheth them shall be holy.

18. Omnis masculus in filiis Aharon comedet illud, statutum perpetuum est satatibus vestris de oblationibus ignitis jehovae: qui tetigerit eas sanctificabitur.

26. The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation.

26. Sacerdos oblationem pro peccato comedet, in loco sancto comedetur, in atrio tabernaculi conventionis.

27. Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place.

27. Qui tetigerit carnem ejus sanetificabitur, et si defluxerit de sanguine ejus super vestera, illud super quod defiuxerit lavabis in loco sancto.

28. But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brazen pot, it shall be both scoured, and rinsed in water.

28. Et vas testaceum in quo coquetur, confringetur: quod si in vase aeneo cotta fuerit, defricabitur et lavabitur aqua.

29. All the males among the priests shall eat thereof: it is most holy.

29. Omnis masculus in sacerdotibus comedet illam: sanctitas sanctitatum est.

20 And the Lord spake unto Aaron. This passage only refers in general to the payment of those tithes which were common to all the Levites. We shall soon afterwards see that the Levites, by God’s command, paid other tithes to the priest; and a third sort will be added, which were only offered every third year. As to the present passage, God requires tithes of the people for the maintenance of the tribe of Levi. It is indeed certain that the custom had existed of old among the ancient patriarchs before the Law, that they should vow or offer tithes to God, as appears from the example of Abraham and Jacob. Moreover, the Apostle infers that the priesthood of Melchisedec was superior to that of the Law, because, when Abraham paid him tithes, he also received tithes of Levi himself. (Genesis 14:20; Genesis 28:22; Hebrews 7:11.) But there were two different and special reasons for this payment of tithes, which God ordained by Moses. First, because the land had been promised to the seed of Abraham, the Levites were the legitimate inheritors of a twelfth part of it; but they were passed over, and the posterity of Joseph divided into two tribes: unless, therefore, they had been provided for in some other way, the distribution would have been unequal. Again, forasmuch as they were employed in the sanctuary, their labor was worthy of some remuneration, nor was it reasonable that they should be defrauded of their subsistence, when they were set apart for the performance of the sacred offices, and for the instruction of the people. Two reasons are consequently laid down why God would have them receive tithes from the rest of the people, viz., because they had no part in Israel, and because they were engaged in the service of the tabernacle. Besides, God, who as their King laid claim to the tithes as His own right, resigns them to the Levites, and appoints them to be as it were His representatives. To this the words, “I am thine inheritance,” refer.

The manner in which the tithes were employed will be seen afterwards in its proper place: it will be sufficient now to remember that the part which God had taken away from them and transferred to the sons of Joseph was thus compensated for; and since they were withdrawn from domestic cares, that in the name of all the people they might be more at liberty for, and more intent upon, sacred things, an income for their maintenance was thus given them. Wherefore the Papal priests draw a silly inference, when they claim the tithes for themselves, as if due to them in right of the priesthood; else must they needs prove that those, whom they call the laity, are their tenants, as if they were themselves the lords of the twelfth part of all landed property; and again, it would be sacrilege to appropriate the tithes to their own use, and to possess other lands of which they receive the rent. Nor does that expression of the Apostle, which they no less dishonestly than ignorantly allege, help them at all,

"The priesthood being changed, the right also is at the same time transferred.” (Hebrews 7:12.)

The Apostle there contends, that whatever the Law had conferred on the Levitical priests now belongs to Christ alone, since their dignity and office received its end in Him. These blockheads, just as if they had robbed Christ, appropriate to themselves the honor peculiar to Him. If they duly performed their duties, and, giving up all earthly business, devoted themselves altogether to the instruction of the people, and to the execution of all the other offices of good and faithful pastors, unquestionably they ought to be maintained by the public; as Paul correctly infers that a subsistence is now no less due to the ministers of the Gospel than of old to the priests who waited at the altar, (1 Corinthians 9:14;) but under this pretext they unjustly lay hands on the tithes, as if they were their owners, and with still greater impudence accumulate landed properties and other revenues.

It is probable that when the Roman Emperors “The common opinion is, that it was in the fourth century, when magistrates began to favor the Church, and the world was generally converted from heathenism. Some think Constantine settled them by law upon the Church, but there is no law of Constantine’s now extant that makes express mention of any such thing. — Before the end of the fourth century, as Mr. Selden not only confesses but proves out of Cassian, Eugippius, and others, tithes were paid to the Church.” — Bingham Antiq. B. 5, ch. 5, Section 3. first professed themselves Christians, either induced by just and proper feelings, or out of superstition, or impressed with a pious solicitude that the Church should not be without ministers, they gave the tithes for the maintenance of the clergy; for whilst the Roman State was kee, the people used to exact tithes from their tributary nations. And this was the case, too, where there were kings; for the Sicilians By the “Lex Hieronica,” referred to by Cicero in C. Verrem., lib. 2:13, and 3:6. paid tithes before the Romans obtained dominion over them. Moreover, if there was a scarcity of corn in the city, the senate demanded a second tithe of the provinces. Nay, we gather from 1 Samuel 8:15, that it was a most ancient custom for kings to receive tithes; so that we need not be surprised that the Romans should have imitated this example. Whence we may infer that, when the Emperors wished to bestow a maintenance on pastors out of the public stock, they rather chose a tenth than any other proportion, that they might imitate God. And in fact some traces of this still remain; for the tithes do not everywhere belong to the priests; and it is well known that a good part of them are swallowed up by monks and abbots, who were not formerly reckoned among the clergy. I need not say that some lands are tithe free. But how would the Pope have allowed them to be held by laymen, if, by divine right, (as they stupidly prate,) they had been the sacred inheritance of the clergy? In conclusion, inasmuch as titlies are to be counted amongst public imposts and tributes, let not private individuals refuse to pay them, unless they wish to destroy the political state and government of kingdoms; but let pious princes take care to correct abuses, so that idle bellies may not devour public revenues which are devoted to the Church.

I am thy part. I have just before explained the meaning of this clause, viz., that, because the Levites were excluded from the common inheritance, God compensates this loss out of what is His, as if they received it from His hand; as much as to say, that He in Himself afforded a supply abundantly sufficient for their remuneration. Meanwhile, they are commanded to be contented in Him alone. Nor can we doubt but that David alludes to this passage when he exclaims,

"The Lord is the portion of mine inheritance; the lines are fallen unto me in pleasant places,” (Psalm 16:5;)

for he intimates not only that God is more to him than all earthly wealth, but that in comparison with Him all that others accounted to be most excellent and delectable was worthless. Since now we are all made priests in Christ, this condition is imposed upon us, that we should seek no other portion. Not that we are actually to renounce all earthly goods, but because our felicity is so securely based on Him, that, contented with Him, we should patiently endure the want of all things, whilst those who possess anything should be no less free and unentangled than as if they possessed nothing.

Leviticus 27

Leviticus 27:30-33

30. And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’S: it is holy unto the LORD.

30. Onmes autem decimae terrae sive de semine terrae, sive de fructu arborum, Jehovae sunt, sanctitas Jehovae.

31. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof.

31. Si vero redimendo redemerit vir allquid de decimis suis, quintam ejus partem addet ultra eam.

32. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the LORD.

32. Et onmis decima boum et ovium, omnium nempe quae transeunt sub virga, decima inquam pars erit sanctitas Jehovae.

33. He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.

33. Non disquiret utrum bonum an malum, neque permutabit illud: quod si commutando commutaverit ipsum, erit tam hoc quam illud quod commutatum est, erit inquam sanctificatio, non redimetur.

22. Neither must the children of Israel. He again inculcates what he had before said, that the Levites were chosen to attend to the sacred things; since God would not admit all the people promiscuously, as before the giving of the Law, when others also offered the sacrifices. But, nevertheless, He strongly charges them that they should be attentive to the performance of their duties, since, if any of them should offend, their crime would be fatal; for so we must understand His words, “they shall bear their iniquity See margin, A. V. He paraphrases the words of verse 23. to die:” just as in the next verse He says that they shall be guilty of all the pollutions, for, if the service of God should be defiled by inadvertency, the crime shall be imputed to them.

Numbers 4

Numbers 4:4-20, 24-28, 31-33

4. This shall be the service of the sons of Kohath in the tabernacle of the congregation, about the most holy things:

4. Istud erit opus filiorum Cehath in tabernaculo conventionis Sancti sanctorum.

5. And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the covering vail, and cover the ark of testimony with it:

5. Veniet autem Aharon et filii ejus quando transferenda erunt castra, et deponent velum tentorii, et operient illo arcata testimonii.

6. And shall put thereon the covering of badgers’ skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof.

6. Potentque super illam operimentum pellis taxram, et expandent pannum totum hyacinthinum desuper, et imponent vectes ejus.

7. And upon the table of shewbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover withal: and the continual bread shall be thereon:

7. Et super mensam panum hyacinthinum expandent pannum hyacinthinum, ponentque super eum scutellas, et cochlearia, et crateras, et opercula operimenti: et pants ille jugis super eam erit.

8. And they shall spread upon them a cloth of scarlet, and cover the same with a covering of badgers’ skins, and shall put in the staves thereof.

8. Et expandent super ilia pannum vermiculi coccini, operientque ilia opertorio pellis taxaeoe, postea imponent vectes ejus.

9. And they shall take a cloth of blue, and cover the candlestick of the light, and his lamps, and his tongs, and his snuffdishes, and all the oil vessels thereof, wherewith they minister unto it:

9. Tollent praeterea pannum hyacinthinum, et operient candelabrum luminaris, et lucernas ejus, et forcipes ejus, et receptacula ejus, et omma vasa olei ejus quibus ministrabunt ei.

10. And they shall put it, and all the vessels thereof within a covering of badgers’ skins, and shall put it upon a bar.

10. Ponentque illud cum omnibus vasis ejus in opertorio pellis taxaeae, et portent super vectes ejus.

11. And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of badgers’ skins, and shall put to the staves thereof:

11. Super altare autem aureum expandent pannum hyacinthinum, et operient illum operimento pellis taxaeae, ponentque vectes ejus.

12. And they shall take all the instruments of ministry, wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of badgers’ skins, and shall put them on a bar:

12. Tollent quoque omnia vasa ministerii quibus ministrabunt: in sanctuario, et ponent in panno hyacinthino, operientque illa operimento pellis taxaeae, et ponent super vectes.

13. And they shall take away the ashes from the altar, and spread a purple cloth thereon:

13. Auferent et cinerem ab altari, et expandent super illud pannum purpureum.

14. And they shall put upon it all the vessels thereof, wherewith they minister about it, even the censers, the fleshhooks, and the shovels, and the basons, all the vessels of the altar; and they shall spread upon it a covering of badgers’ skins, and put to the staves of it.

14. Ponentque super illud omnia vasa ejus quibus ministrant, receptecula, fuscinculas et scopas, et crateras, cuncta vasa altaris: et expandent super illud operimentum pellis taxaeae, et imponent vectes ejus.

15. And when Aaron and his sons have made an end of covering the sanctuary, and all the vessels of the sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear it: but they shall not touch any holy thing, lest they die. These things are the burden of the sons of Kohath in the tabernacle of the congregation.

15. Quum autem finen fecerit Aharon et filii ejus operiendi santuarium, et omnia vasa sanctuarii quando transferenda erunt castra, tum postea venient filii Cehath ut portent: ne contingant sanctuarium et moriantur: istae sunt onera filiorum Cehath in tabernaculo conventionis.

16. And to the office of Eleazar the son of Aaron the priest pertaineth the oil for the light, and the sweet incense, and the daily meat offering, and the anointing oil, and the oversight of all the tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof.

16. Praefeetura autem Eleazar filii Aharon sacerdotis est oleum luminaris, et suffimentum aromaticun, et minha jugis, oleumque unctionis, atque praefectura totius tabernaculi, et omniran quae sunt in eo, in sanctuario et vasis ejus.

17. And the LORD spake unto Moses and unto Aaron, saying,

17. Loquutus est autem Jehova ad Mosen et Aharon, dicendo:

18. Cut ye not off the tribe of the families of the Kohathites from among the Levites:

18. Ne excidatis tribum familiarum Cehath e medio Levitarum.

19. But thus do unto them, that they may live, and not die, when they approach unto the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden:

19. Sed hoe facite illis, tum vivent et non morientur: quando accesserint ad sanctitatem sanctitatum, Aharon et filii ejus venient, et constituent illos, quemque super opus suum, et super onus suum.

20. But they shall not go in to see when the holy things are covered, lest they die.

20. Ne ingrediantur ut videant quando operient sanctitatem, et moriantur.

24. This is the service of the families of the Gershonites, to serve, and for burdens:

24. Istud erit opus familiarum Gersonitarum ad ministrandum et ad portandum

25. And they shall bear the curtains of the tabernacle, and the tabernacle of the congregation, his covering, and the covering of the badgers’ skins that is above upon it, and the hanging for the door of the tabernacle of the congregation,

25. Portabunt cortinas tabernaculi, et tabernaculum conventionis, operimentum ejus, et operimentum pellis taxmaeae, quod super illud est superne, et aulaeum ostii tabernaculi conventionis.

26. And the hangings of the court, and the hanging for the door of the gate of the court, which is by the tabernacle and by the altar round about, and their cords, and all the instruments of their service, and all that is made for them: so shall they serve.

26. Cortinas item atrii, et aulaeum ostii portse atrii, quod est juxta tabernaculum, et juxta altare per circuitum, et funes eorum, et omnia vasa operis eorum, et quaecunque facta sunt pro illis: et ita ministrabunt.

27. At the appointment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burdens, and in all their service: and ye shall appoint unto them in charge all their burdens.

27. Secundum sermonem Abaton et filiorum ejus erit universum ministerium filiorum Gersonitarum, juxta omnia onera eorum, et juxta omnem culture eorum: et deponetis apud eos in custodiam universa onem ipsorum.

28. This is the service of the families of the sons of Gershon in the tabernacle of the congregation: and their charge shall be under the hand of Ithamar, the son of Aaron the priest.

28. Istud erit ministerium familiarum filiorum Gersonitarum in tabernaculo conventionis: et custodia eorum erit per manum Ithamar filii Aharon sacerdotis.

31. And this is the charge of their burden, according to all their service in the tabernacle of the congregation; the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof,

31. Haec autem erit custodia oneris filiorum Merari, pro ministerio eorum in tabernaculo conventionis, tabulae tabernaculi, et vectes ejus, et columnae ejus, et bases ejus.

32. And the pillars of the court round about, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by name ye shall reckon the instruments of the charge of their burden.

32. Columnae item atrii per circuitum, et bases earum, et clavi earum, et funes earum, cum omnibus instrumentis earum, et omne ministerium earum, et per nomina numerabis vasa custodiae oneris eorum.

33. This is the service of the families of the sons of Merari, according to all their service, in the tabernacle of the congregation, under the hand of Ithamar the son of Aaron the priest.

33. Hoc erit ministerium familiarum filiorum Merari, juxta omne ministerium eorum in tabernaculo conventionis per manum Ithamar filii Aharon sacerdotis.

25. And the Lord spake unto Moses. This is another kind of tithe, i.e., a hundredth part of the whole produce, which the Levites paid to the priests. Some reckon a third kind; but I have given my reasons why I do not agree with this opinion. Assuredly it is not probable that in the same year double tithes were exacted and paid. Let this twofold division, therefore, be enough for us. A larger portion was given to the priests, not only as an honorable distinction, but. because greater holiness and integrity in expending them was expected from them; and also that they might meet many peculiar burdens. Lest then the Levites should be too sordid and niggardly, God declares that their theft would be no less wicked if they dealt dishonestly towards the priests, than as if the people should withhold any part of their own just share; for this is the object of the words, that the tithe of the tithes, which they are commanded to pay, should be as if they paid it from the threshing-floor and the wine-press, (ver. 27;) as though it were said that they were no more exempted from the second tithes, than the people from the first. The precept is then still further extended, viz., that they should offer a part of all the offerings. Thirdly, sincere liberality is inculcated upon them, that they should not lay aside as the priests’ portion anything that was lean or out of condition, or in any respect of inferior quality, but that they should rather offer whatever was most choice; for this is what is meant by the word חלב, cheleb, Ver. 30. A.V. “the best thereof.” Margin, “Heb., fat.” According to Facciolati, adeps, means liquid fat which does not readily become hard; and pinguedo, simply fat, “an oily substance in animals and other things." which some translate adeps; the word pinguedo seemed more suitable, in which, however, there is a metaphor contained.

31. And ye shall eat it. Because the tithes were reckoned to be amongst the sacred oblations, a question might arise, whether it was lawful to eat them anywhere except in the sanctuary. God therefore declares, that when the Levites had separated the δευυτεροδεκάτας (the second tithes,) the residue passed into the nature and condition of ordinary meats; inasmuch as they might then eat in any place of the bread made of tithe-corn, like the produce of their own fields. The reason, which is subjoined, seems to be by no means appropriate; via, that it was the reward for the labor which they bestowed on the service of the tabernacle; for hence it was rather to be inferred, that this food was peculiarly destined for the ministers, whilst they were discharging their official duties, and keeping watch in the tabernacle, or killing the victims at the altar. But since by God’s command they were scattered over the whole land, and did not cease to be ministers of the tabernacle on account of the distance of their residence, it was justly permitted that, wherever they might be, they should eat of the meat appointed them by God. If it were allowable to take the particle כי, ki, כיfor, or because. — W.

"On pourroit aussi translater, Combien que ce soit votre loyer;” it might also be translated, although this is your reward. — Fr. adversatively, the sense would be clearer. In the next verse he confirms the same declaration, i.e., that they should be free from all guilt when they had honestly paid the priests. Yet at the same time they are strictly admonished that they should not commit themselves by any fraud; for God declares that it would amount to sacrilege, if they should have thievishly embezzled any of it, and threatens them with capital punishment; for “to pollute the holy things” of the people, is equivalent to profaning whatever was consecrated in the name of the whole people.

Deuteronomy 18

Deuteronomy 18:1-8

1. The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance.

1. Non erit sacerdotibus Levitis: et toti tribui Levi portio et haereditas cum reliquo Israele, oblationes ignitas Jehovah, et haereditatem ejus comedent.

2. Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them.

2. Et haereditas non erit illi in medio fratrum suorum, Jehova est haereditas ejus, quemadmodum dixit illi.

3. And this shall be the priest’s due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw.

3. Istud autem erit jus sacerdotum a populo, quoad sacrificantes sacrificium, sive bovem, sive agnum, dabunt sacerdoti armum, et maxillas, et ventriculum.

4. The firstfruit also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.

4. Primitias frumenti tui, vini tui, et olei tui, et primitias velleris ovium tuarum dabis illi.

5. For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever.

5. Ipsum enim elegit Jehova Deus tuus e cunctis tribubus ruts, ut stet administrandum nomini Jehovae, ipse et filii ejus omnibus diebus.

6. And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the LORD shall choose;

6. Quum autem venerit Levita ex allqua portarum tuarum, ex omni Israele, ubi ipse peregrinabitur, et venerit toto desiderio animae suae ad locum quem elegerit Jehova:

7. Then he shall minister in the name of the LORD his God, as all his brethren the Levites do, which stand there before the LORD.

7. Ministrabit nomini Jehovae Dei sui, dent omnes fratres ejus Levitin qui stant illic coram Jehova.

8. They shall have like portions to eat, besides that which cometh of the sale of his patrimony.

8. Partera similem parti altorum comedent, praeter venditiones ejus ad partes.

CHAPTER 18

Nu 18:1-7. The Charge of the Priests and Levites.

1. the Lord said unto Aaron, Thou and thy sons and thy father's house with thee shall bear the iniquity of the sanctuary--Security is here given to the people from the fears expressed (Nu 17:12), by the responsibility of attending to all sacred things being devolved upon the priesthood, together with the penalties incurred through neglect; and thus the solemn responsibilities annexed to their high dignity, of having to answer not only for their own sins, but also for the sins of the people, were calculated in a great measure to remove all feeling of envy at the elevation of Aaron's family, when the honor was weighed in the balance with its burdens and dangers.

2-7. thy brethren also of the tribe of Levi--The departments of the sacred office, to be filled respectively by the priests and Levites, are here assigned to each. To the priests was committed the charge of the sanctuary and the altar, while the Levites were to take care of everything else about the tabernacle. The Levites were to attend the priests as servants--bestowed on them as "gifts" to aid in the service of the tabernacle--while the high and dignified office of the priesthood was a "service of gift." "A stranger," that is, one, neither a priest nor a Levite, who should intrude into any departments of the sacred office, should incur the penalty of death.

Nu 18:8-20. The Priests' Portion.

8-13. the Lord spake unto Aaron, Behold, I also have given thee the charge of my heave offerings--A recapitulation is made in this passage of certain perquisites specially appropriated to the maintenance of the priests. They were parts of the votive and freewill offerings, including both meat and bread, wine and oil, and the first-fruits, which formed a large and valuable item.

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

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

Nu 18:21-32. The Levites' Portion.

21-22. I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve--Neither the priests nor the Levites were to possess any allotments of land but to depend entirely upon Him who liberally provided for them out of His own portion; and this law was subservient to many important purposes--such as that, being exempted from the cares and labors of worldly business, they might be exclusively devoted to His service; that a bond of mutual love and attachment might be formed between the people and the Levites, who, as performing religious services for the people, derived their subsistence from them; and further, that being the more easily dispersed among the different tribes, they might be more useful in instructing and directing the people.

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

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

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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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, Num 16:9, and to God, Deu 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, Nu 18:5.

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

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

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.

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.

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.

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.

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.

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.

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

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, Num 18:16, the price, Num 3:46,47, but neither agree to unclean beasts, which were to be redeemed with a sheep, Exo 13:13, and that after it was eight days old.

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

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

A covenant of salt - A durable and perpetual covenant; so called here and 2Ch 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, Lev 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.

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.

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

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

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.

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.

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.

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.

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.

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

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.

1 AND the LORD said unto Aaron, Thou, and thy sons, and thy fathers house with thee, shall bear the iniquity of the sanctuary : and thou and thy sons with thee, shall bear the iniquity of your priesthood .

(i. e.) 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 authority and power from me to keep them all within their bounds, and I expect you use it to that end. Thus the people are in good measure secured against their fears expressed Numb. 17. 12, 13. Also they are informed that Aarons high dignity was attended with great burdens, having not onely his own but the peoples sins to answer for, and therefore, they had no such reason to envy him, as they might think, if the benefits and encumbrances and dangers were equally considered.

(i. e.) Of all the errours committed by your selves or by you permitted in others in things belonging to your Priesthood.

Marginal references: Lev. 18. 25.

2 And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joyned unto thee, and minister unto thee , but thou and thy sons with thee shall minister before the tabernacle of witness.

About sacrifices and offerings and other things, according to the rules and limits I have prescribed them. The Levites are said to minister to Aaron here, to the Church, Numb. 16. 9. and to God, Deut. 10. 8. They shall not contend with thee for superiority, as they have done, but they shall be subordinate and servants to 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 ministred, whereas the Priests did minister to God both before and in the Tabernacle. Besides both the foregoing words and the two following verses do entirely speak of the ministry of the Levites, and the ministry of the Priests is distinctly spoken of ver. 5.

Marginal references: See Gen. 29. 34.

3 And they shall keep thy charge , and the charge of all the tabernacle : onely they shall not come nigh the vessels of the sanctuary, and the altar , that neither they, nor ye also die.

(i. e.) That which thou shalt command them and commit unto them.

(i. e.) Of the boards and hangings and utensils of the Tabernacle, to take them down and carry them and set them up again.

Which therefore were to be covered by the Priests before the Levites might meddle with them.

They for presuming to touch them, and you for your negligence in not covering them well, or not looking to them.

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 .

(i. e.) Of the holy, and of the most holy, place.

For coming too near the holy place or for usurping any part of your sacred function, or for any other miscarriage which they may be guilty of through your carelessness or remissness, in which case they shall perish for their errour▪ but their blood will I require at your hands, who should have advised them better or over-ruled them.

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.

(i. e.) For the service of the Lord, to assist you therein, in the servile and troublesome parts of it.

Marginal references: chap. 3. 12, [illegible: 1+ letters]5.; chap. 3. 9.

7 Therefore thou and thy sons with thee shall keep your priests office for every thing of the altar , and within the vail , and ye shall serve: I have given your priests office unto you, as a service of gift : and the stranger that cometh nigh shall be put to death.

To wit, of burnt-offering, as appears from the following words.

This phrase elsewhere signifies the inward or second vail, but here it signifies either the outward vail onely, or rather both the vails, the singular number being put for the plural, as when the altar is put for both the altars, as hath been noted; and so this phrase 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 and usurpation in appropriating this to your selves, or to invade your office.

8 And the LORD spake unto Aaron, Rehold, I also nave given thee the charge of mine heave[illegible: 1+ letters] offerings, of all the hallowed things of the children of Israel, unto thee have I given them by reason of the anointing , and to thy sons by an ordinance for ever.

Not onely the charge of them, but the use of them for thy self and family, in such manner as I have elsewhere expressed.

To wit, to the Priestly office, i. e. because thou art Priest, and art to devote thy self wholly to my service, which that thou maist perform more diligently and chearfully, I give thee this recompense.

9 This shall be thine of the most holy things , reserved from the fire : every oblation of theirs, every meat-offering of theirs, and every sin-offering of theirs, and every trespass-offering of theirs, which they shall render unto me , shall be most holy for thee, and for thy sons .

Such as were to be eaten onely by the Priests, and that in the Sanctuary. How these di[illegible: 1+ letters]fer from the [illegible: 1 word] ▪ things, see on Levit. 6. 17.

(i. e.) Such sacrifices or such parts of sacrifices as were not burnt in the fire.

Which may be understood either 1. of the wave-loaves, Levit. 23. 17. and the shewbread, which were most holy things, Lev. 23. 20. and 24. [illegible: 1+ letters]. and which did belong to the Priest, nor was there any [illegible: 1 word] such oblation, besides what is here particularly expressed: [illegible: 1 word] the peace-offerings were not most holy, and the burnt-offerings were not the Priests. Or. 2. of oblations in general; and so the following particulars are mentioned by way of explication and restriction of that general word, to shew what oblations are here meant, and to exclude peace-offerings and burnt-offerings.

By way of compensation for a trespass committed against me, in which case a ram was to be offered, Lev. 6. 2.-6. which was a most holy thing, and may be particularly designed here.

Thou shalt esteem it as a most holy thing, and shalt use it accordingly, in manner following. Or, these are most holy, and therefore shall be for thee and for thy sons, to wit exclusively, none else may eat them.

Marginal references: Lev. 2. 2, 3.; Lev. 4. 22, 27. & 6. 25.; Lev. 5. 6. & 7. 7. & 14. 13.

10 In the most holy place shalt thou eat it, every male shall eat it: it shall be holy unto thee.

To wit, in the court of the Priests, where there were places for this use. See Lev. 6. 16, 17, 26. and 7. 6. and 8. 31. and 14. 13. Neh. 13. 5, 9. Ezek. 42. 13. which is called the most holy place, not simply and absolutely, as the place within the vail was, but in respect of the thing he speaks of, because this was the most holy of all the places appointed for eating of holy things, whereof some might be eaten in any clean place in the camp, Lev. 10. 14. or in their own houses. And as the most holy place is sometimes called simply Holy so it is not strange if an holy place be called most holy, especially this place which was near to the altar of burnt-offerings, which is called most holy, and made all that touched it holy, Exod. 20. 3[illegible: 1+ letters]. And God would have these things eaten by them in an holy place, as in Gods presence, that they might be obliged to the greater caution, and not to abuse Gods good creatures, and especially holy things, to intemperance, and that they might learn to eat this and their other food with thankfulness to God the giver of it, and with respect to his service and glory, which was afterward prescribed to Christians, 1 Cor. 1[illegible: 1+ letters]. [illegible: 1+ letters]1. 1 Tim. 4. 3.

And they onely, whereas of peace-offerings the female▪ might eat their share, Deut. 1[illegible: 1+ letters]. 1[illegible: 1+ letters].

11 And this is thine: the heave-offering of their gift , with all the wave-offerings of the children of Israel: I have given them unto thee, and to thy sons, and to thy daughters with thee , by a statute for ever: every one that is clean in thy house e shall eat of it.

(i. e.) The right-shoulder, which was the Priests.

To wit, of their peace-offerings, as may appear because here is an enumeration of all that belonged to the Priest in the several oblations, and therefore it is not likely that he would omit the peace-of-ferings, wherein the Priest had a share, and the very share here spoken of and called an heave-offering, which was the right shoulder, Lev. 7. 32. which also might be eaten by the daughters, Lev. 7. 34. and 10. 14. as is here said. See Numb. 6. 17, &c.

To wit, the breasts of the peace-offerings, which were waved, Lev. 7. 30, 31, 34.

(i. e.) Who are with thee in thy house, for if they were married to strangers, they might not eat of them, Lev. 22. 12, 13.

d To wit, as fixed members of thy house, though they be bond-slaves: for strangers and hired servants were excepted, Lev. 22. 10, 11.

Marginal references: Lev. 10. 14. Deut. 18. 3.; Lev. 22. 2.

12 All the best of the oil, and all the best of the wine, and of the wheat, the first fruits of them which they shall offer unto the LORD, them have I given thee.

Heb. the fat for the best: the fat of wheat is the best of it, Deut. 32. 14. Psal. 81. 16. and 147. 14.

As well those which were offered in the name and behalf of the body of the people at the solemn feasts, Lev. 23, 10. 17. as those which were required of particular persons, Exod. 22. 29. and 23. 19. whereof the precise quantity is not determined but left free to the giver, as an exercise for his piety and charity, onely they are enjoyned to give the first and the best of them.

Marginal references: Deut. 18. 4.; Heb. fat.

13 And whatsoever is first ripe in the land, which they shall bring unto the LORD, shall be thine: every one that is clean in thine house, shall eat of it.

(i. e.) Not onely 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, &c.

And none else, because these were first offered to God, and by consequent given to the Priests, but for those which were directly and immediately given to the Priests, the clean and unclean might eat of them.

Marginal references: Exod. 22. 29. & 23. 19. & 34. 26. Lev. 2. 14. chap. 15. 20. Deut. 26. 2.

14 Every thing devoted in Israel, shall be thine.

Dedicated to God by vow or otherwise, provided it be such a thing as might be eaten or consumed by use: for the vessels or treasures of gold and silver which were devoted or dedicated by Ioshua, David, or others, were not the Priests, but were appropriated to the uses of the Temple.

Marginal references: Lev. 27. 28.

15 Every thing that openeth the matrix in all flesh, which they bring unto the LORD, whether it be of men or beasts, shall be thine: nevertheless, the first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem.

Which were offered to God in his Temple, Exod. 13. 12. Luk. 2. 22. and to his service and disposal.

Marginal references: Exod. 13. 21 & 22. 29. Lev. 27. 26. chap. 3. 13.; Exod. 34. 20.

16 And those that are to be redeemed , from a month old shalt thou redeem, according to thine estimation , for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs.

To wit, of men onely, not of unclean beasts last mentioned, as is manifest from the time and price of redemption here mentioned, both which agree to men, the time, Numb. 18. 16. the price Numb. 3. 46, 47. but neither agree to unclean beasts, which were to be redeemed with a sheep Exod. 13. 13. and that after it was 8 days old.

This belongs, either 1. to the foregoing clause, to this purpose, that whereas women newly delivered of a child continued in their uncleanness either a longer or a shorter time, according to the quality of the birth as it was male or female, Levit. 12. 4, 5. and the temper of the mother, the Priest was to take that time when he judged the mother to be clean, that so the mother might be purified, and the child redeemed at the same time. Or rather 2. to the following clause, to wit, the price which was to be paid, as appears by comparing this place with Lev. 27. 2, 3. And both there and here it is said to be done according to the Priests estimation, though a certain rule be added to guide his estimation and a certain price set, because the Priest was to apply that general rule to each person, and to put that price upon him.

Marginal references: Exod. 30. 13. Lev. 27. 25. chap. 3. 47. Ezek. 45. 12.

17 But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem, they are holy : thou shalt sprinkle their blood upon the altar; and shalt burn their fat for an offering made by fire, for a sweet favour unto the LORD.

To wit, in a peculiar manner, and higher degree than other beasts, consecrated to an holy use, even to be sacrificed unto God, and not to be redeemed, nor alienated to any other use. Compare Deut. 15. 19.

18 And the flesh of them shall be thine: as the wave-breast, and as the right shoulder are thine.

All the flesh of them, and not onely some parts, as in other sacrifices.

Marginal references: Exod. 29. [illegible: 1 word], 28.

19 All the heave-offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons, and thy daughters with thee, by a statute for ever: it is a covenant of salt for ever, before the LORD, unto thee, and to thy seed with thee.

(i. e.) A durable and perpetual covenant, so called here and 2 Chron. 13. 5. either, because salt is a sign of incorruption, as being of singular use to preserve things from corruption: or, because it is confirmed and 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, Levit. 2. 13. And this promise or priviledge 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, and sacrifices, which were commonly accompanied with meat-offerings, and therefore with salt.

20 And the LORD spake unto Aaron, Thou shalt have no inheritance in their land , neither shalt thou have any part among them: I am thy part , and thine inheritance among the children of Israel.

(i. e.) In the land of the children of Israel, mentioned ver. 19. You shall not have a distinct and separate portion of land, as the other tribes shall. The reason of this law was, partly because God would have them wholly devoted to and employed in his service, and therefore free from worldly encumbrances and businesses; partly because God had abundantly provided for them otherwise by tithes and first-fruits and oblations of all sorts; partly because God would have their worldly comfort and happiness depend singly upon him and his service, and so would oblige them to use more zeal and diligence in the advancement of piety, even for their own interest, which was either better or worse as true religion flourished or decayed. See Iudg. 17. 9, 10. and 19. 18. 2 Chron. 13. 9. and 30. 22. and 31. 4. partly that this might be a firm bond of hearty love and affection between the people and their teachers the Levites, who as they performed religious services for the people so they received their subsistence from them; 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, which was their duty, Deut. 33. 10. 2 Chron. 30, 22. Mal. 2. 4, 5, 6, 7.

(i. e.) I have appointed thee a liberal maintenance out of my oblations.

Marginal references: Deut. 1[illegible: 1+ letters]. [illegible: 1+ letters]. & 12. 12. & [illegible: 1 word]. 2. Josh. 13. 14, 33. Ezek▪ [illegible: 1 word]. 28.

21 And behold, I have given the children of Levi all the tenth in Israel, for an inheritance, for their service which they serve, eve[illegible: 1+ letters] the service of the tabernacle of the congregation.

For the tithes were all given to the Levites, and out of their tithes the tenth was given to the Priests, here ver. 26, &c. and Neh. 10. 37, 38.

Marginal references: Lev. 27. 32.

22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation , lest they bear sin, and die.

(i. e.) So nigh as to do any act proper to the Priests or Levites.

Marginal references: Heb. to [illegible: 1 word].

23 But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity : it shall be a statute for ever throughout their generations, that among the children of Israel they have no inheritance.

(i. e.) The punishment due not onely for their own, but also for the peoples, miscarriage, if it be committed through their connivance or negligence. And this was the reason why the Priests withstood their King Uzzia[illegible: 1+ letters] ▪ when he would have burnt incense to the Lord, 2 [illegible: 1 word]. 26. 17, 18.

24 But the tithes of the children of Israel, which they offer as an heave-offering unto the LORD , I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance.

(i. e.) As a rent-charge or an acknowledgment that they have and hold all their lands and the fruits of it from Gods bounty. Note that 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 in general, as before, ver. 8.

27 And this your heave-offering shall be reckoned unto you, as though it were the corn of the threshing-floor , and as the fulness of the winepress.

It shall be accepted of you as much as if you offered it out of your own lands and labours.

28 Thus ye also shall offer an heave-offering unto the LORD, of all your tithes which ye receive of the children of Israel, and ye shall give thereof the LORDS heave-offering to Aaron the priest .

And to his children, which were one with him, and were all to have their share herein.

29 Out of all your gifts ye shall offer every heave-offering of the LORD, of all the best thereof, even the hallowed part thereof out of it.

Not onely 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.

To wit, to the Priest.

(i. e.) As many gifts so many heave-offerings, you shall reserve a part out of each of them for the Priest.

This may describe either 1 the nature and proportion of this offering, and so peradventure he means the tenth part, which was the part or proportion that God hallowed or sanctified to himself as his proper portion, both here and elsewhere: or 2. the reason or ground of this offering, because it is a thing hallowed or appropriated by God to himself and given by him to the Priest, and because the payment of this due doth hallow all the rest, so as they may use it with comfort and good conscience, as it follows ver. 31, 32.

Marginal references: Heb. [illegible: 1+ letters]at.

31 And ye shall eat it in every place ye, and your housholds: for it is your reward for your service in the tabernacle of the congregation.

(i. e.) In every clean place, and not in the holy place onely.

Marginal references: 1 Tim. 5. 18.

32 And ye shall bear no sin by reason of it, when ye have heaved from it the best of it : neither shall ye pollute the holy things of the children of Israel , lest ye die.

Implying, that if they neglected this duty, they sinned in the use of such unhallowed food.

As you will do, if you abuse their holy offerings, by reserving that intirely to your selves which they offer to God to be disposed as he hath appointed, to wit, part to you, and part to the Priests.

Marginal references: Lev. 22. 15, 16.

Service and Revenues of the Priests and Levites - Numbers 18

The practical confirmation of the priesthood of Aaron and his family, on the part of God, is very appropriately followed by the legal regulations concerning the official duties of the priest and Levites (Num 18:1-7), and the revenues to be assigned them for their services (vv. 8-32), as the laws hitherto given upon this subject, although they contain many isolated stipulations, have not laid down any complete and comprehensive arrangement. The instructions relating to this subject were addressed by Jehovah directly to Aaron (see Num 18:1 and Num 18:8), up to the law, that out of the tenths which the Levites were to collect from the people, they were to pay a tenth again to the priests; and this was addressed to Moses (Num 18:25), as the head of all Israel.

The Official Duties and Rights of the Priests and Levites. - Num 18:1. To impress upon the minds of the priests and Levites the holiness and responsibility of their office, the service of Aaron, of his sons, and of his father’s house, i.e., of the family of the Kohathites, is described as “bearing the iniquity of the sanctuary,” and the service which was peculiar to the Aaronides, as “bearing the iniquity of their priesthood.” “To bear the iniquity of the sanctuary” signifies not only “to have to make expiation for all that offended against the laws of the priests and the holy things, i.e., the desecration of these” (Knobel), but “iniquity or transgression at the sanctuary,” i.e., the defilement of it by the sin of those who drew near to the sanctuary; not only of the priests and Levites, but of the whole people who defiled the sanctuary in the midst of them with its holy vessels, not only by their sins (Lev 16:6), but even by their holy gifts (Exo 28:38), and thus brought guilt upon the whole congregation, which the priests were to bear, i.e., to take upon themselves and expunge, by virtue of the holiness and sanctifying power communicated to their office (see at Exo 28:38). The “iniquity of the priesthood,” however, not only embraced every offence against the priesthood, every neglect of the most scrupulous and conscientious fulfilment of duty in connection with their office, but extended to all the sin which attached to the official acts of the priests, on account of the sinfulness of their nature. It was to wipe out these sins and defilements, that the annual expiation of the holy things on the day of atonement had been appointed (Lev 16:16.). The father’s house of Aaron, i.e., the Levitical family of Kohath, was also to join in bearing the iniquity of the sanctuary, because the oversight of the holy vessels of the sanctuary devolved upon it (Num 4:4).

Num 18:2-4

Aaron was also to bring his (other) brethren (sc., to the sanctuary), viz., the tribe of Levi, that is to say, the Gershonites and Merarites, that they might attach themselves to him and serve him, both him (ואתּה) and his sons, before the tent of testimony, and discharge the duties that were binding upon them, according to Num 4:24., Num 4:31. (cf. Num 3:6-7; Num 8:26). Only they were not to come near to the holy vessels and the altar, for that would bring death both upon them and the priests (see at Num 4:15). On Num 18:4, cf. Num 1:53 and Num 3:7.

Num 18:5-7

The charge of the sanctuary (i.e., the dwelling) and the altar (of burnt-offering) devolved upon Aaron and his sons, that the wrath of God might not come again upon the children of Israel (see Num 8:19), - namely, through such illegal acts as Nadab and Abihu (Lev 10:2), and the company of Korah (Num 16:35), had committed. To this end God had handed over the Levites to them as a gift, to be their assistants (see at Num 3:9 and Num 8:16, Num 8:19). But Aaron and his sons were to attend to the priesthood “with regard to everything of the altar and within the vail” (i.e., of the most holy place, see Lev 16:12). The allusion is to all the priestly duties from the altar of burnt-offering to the most holy place, including the holy place which lay between. This office, which brought them into the closest fellowship with the Lord, was a favour accorded to them by the grace of God. This is expressed in the words, “as a service of gift (a service with which I present you) I give you the priesthood.” The last words in Num 18:7 are the same as in Num 1:51; and “stranger” (zar), as in Lev 22:10.

Num 18:8-18

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

Num 18:19

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

Num 18:20

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

Num 18:21-24

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

Num 18:25-28 Appropriation of the Tithe. - Num 18:26. When the Levites took (received) from the people the tithe assigned them by Jehovah, they were to lift off from it a heave-offering for Jehovah, a tithe of the tithe for Aaron the priest (i.e., for the priesthood; see at Num 18:20). “Your heave-offering shall be reckoned to you as the corn of the threshing-floor, and the fulness (see Exo 22:28) of the wine-press,” i.e., according to Num 18:30, as the revenue of the threshing-floor and wine-press; that is to say, as corn and wine which they had reaped themselves.

Num 18:29

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

Num 18:30-31

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

Num 18:32

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

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.

8 And the Lord spake unto Aaron, Behold, I also have given thee the charge of mine heave offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever. 9 This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, shall be most holy for thee and for thy sons. 10 In the most holy place shalt thou eat it; every male shall eat it: it shall be holy unto thee. 11 And this is thine; the heave offering of their gift, with all the wave offerings of the children of Israel: I have given them unto thee, and to thy sons and to thy daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it. 12 All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the Lord , them have I given thee. 13 And whatsoever is first ripe in the land, which they shall bring unto the Lord , shall be thine; every one that is clean in thine house shall eat of it. 14 Every thing devoted in Israel shall be thine. 15 Every thing that openeth the matrix in all flesh, which they bring unto the Lord , whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. 16 And those that are to be redeemed from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs. 17 But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savour unto the Lord . 18 And the flesh of them shall be thine, as the wave breast and as the right shoulder are thine. 19 All the heave offerings of the holy things, which the children of Israel offer unto the Lord , have I given thee, and thy sons and thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before the Lord unto thee and to thy seed with thee.

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

The Priests and Levites Provided For. (b. c. 1490.)

20 And the Lord spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel. 21 And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation. 22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die. 23 But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance. 24 But the tithes of the children of Israel, which they offer as an heave offering unto the Lord , I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance. 25 And the Lord spake unto Moses, saying, 26 Thus speak unto the 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, then ye shall offer up an heave offering of it for the Lord , even a tenth part of the tithe. 27 And this your heave offering shall be reckoned unto you, as though it were the corn of the threshingfloor, and as the fulness of the winepress. 28 Thus ye also shall offer an heave offering unto the Lord of all your tithes, which ye receive of the children of Israel; and ye shall give thereof the Lord 's heave offering to Aaron the priest. 29 Out of all your gifts ye shall offer every heave offering of the Lord , of all the best thereof, even the hallowed part thereof out of it. 30 Therefore thou shalt say unto them, When ye have heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the threshingfloor, and as the increase of the winepress. 31 And ye shall eat it in every place, ye and your households: for it is your reward for your service in the tabernacle of the congregation. 32 And ye shall bear no sin by reason of it, when ye have heaved from it the best of it: neither shall ye pollute the holy things of the children of Israel, lest ye die.

Here is a further account of the provision that was made both for the Levites and for the priests, out of the country.

I. They must have no inheritance in the land; only cities to dwell in were afterwards allowed them, but no ground to occupy: Thou shalt not have any part among them, v. 20. It is repeated again v. 23, and again v. 24, Among the children of Israel they shall have no inheritance, either by purchase or descent. God would have them comfortably provided for, but would not have their families over-rich, lest they should think themselves above that work which their wages supposed and obliged them constantly to attend upon. As Israel was a peculiar people, and not to be numbered among the nations, so Levi was a peculiar tribe, and not to be settled as the rest of the tribes, but in all respects distinguished from them. A good reason is given why they must have no inheritance in the land, for, says God, I am thy part, and thy inheritance. Note, Those that have God for their inheritance and their portion for ever ought to look with a holy contempt and indifference upon the inheritances of this world, and not covet their portion in it. "The Lord is my portion, therefore will I hope in him, and not depend upon any thing I have on this earth," Lam. iii. 24. The Levites shall have no inheritance, and yet they shall live very comfortably and plentifully—to teach us that Providence has various ways of supporting those that live in a dependence upon it; the fowls reap not, and yet are fed, the lilies spin not, and yet are clothed, the Levites have no inheritance in Israel, and yet live better than any other tribe. The repetition of that caution, that no Israelite should approach the tabernacle, comes in suitable, though somewhat abruptly, v. 22. It seems set in opposition to that order concerning the priests and Levites that they should have no inheritance in Israel, to show how God dispenses his favours variously. The Levites have the honour of attending the tabernacle, which is denied the Israelites; but then the Israelites have the honour of inheritances in Canaan, which is denied the Levites; thus each is kept from either envying or despising the other, and both have reason to rejoice in their lot. The Israelites must not come nigh the tabernacle, but then the Levites must have no inheritance in the land; if ministers expect that people should keep in their sphere, and not intermeddle with sacred offices, let them keep in theirs, and not entangle themselves in secular affairs.

II. But they must both have tithes of the land. Besides the first-fruits which were appropriated to the priests, which, the Jews say, were to be a fiftieth part, or at least a sixtieth, the tithe also was appropriated. 1. The Levites had the tithes of the people's increase (v. 21): I have given (whose the whole is) all the tenths in Israel, of all the productions of the land, to the children of Levi, to be divided among them in just proportions, for their service which they serve. The Levites were the smallest tribe of the twelve, and yet, besides all other advantages, they had a tenth part of the yearly profits, without the trouble and expense of ploughing and sowing; such care did God take of those that were devoted to his service; not only that they might be well maintained, but that they might be honoured with a national acknowledgment of the good services they did to the public, and owned as God's agents and receivers; for that which was a heave-offering, or an offering lifted heavenward unto the Lord, was by him consigned to the Levites. 2. The priests had the tenths of the Levites' tithes settled upon them. The order for this Moses is directed to give to the Levites, whom God would have to pay it with cheerfulness, rather than the priests to demand it with authority: Speak to the Levites that it be offered by them, rather than levied upon them. Now observe, (1.) The Levites were to give God his dues out of their tithes, as well as the Israelites out of their increase. They were God's tenants, and rent was expected from them, nor were they exempted by their office. Thus now, ministers must be charitable out of what they receive; and the more freely they have received the more freely they must give, and be examples of liberality. You shall offer a heave-offering to the Lord, v. 26. Those that are employed to assist the devotions of others must be sure to pay their own, as a heave-offering to the Lord. Prayers and praises lifted up to God, or rather the heart lifted up in them, are now our heave-offerings. This (says God) shall be reckoned to you as though it were the corn of the threshing-floor; that is, though it was not the fruit of their ground, nor of their own labour, as the tithes of other Israelites were, yet being of such as they had it should be accepted, to the sanctifying of all the rest. (2.) This was to be given to Aaron the priest (v. 28), and to his successors the high priests, to be divided and disposed of in such proportions as they should think fit among the inferior priests. Most of the profits of the priests' office, which were appointed in the former part of the chapter, arising from the sacrifices, those priests had the benefit of who constantly attended at the altar; but, forasmuch as there were many priests employed in the country to teach and rule, those tithes taken by the Levites, it is probable, were directed by the high priest for their maintenance. It is the probable conjecture of the learned bishop Patrick that the tenth of this last tenth was reserved for the high priest himself, to support his state and dignity; for otherwise we read not of any peculiar provision made for him. (3.) When the Levites had thus paid the tenth of their income, as a heave-offering to the Lord, they had themselves the comfortable enjoyment of the other nine parts (v. 30): "When you have thus heaved the best from it (for still God's part must be the best) then you shall eat the rest, not as a holy thing, but with the same freedom that the other Israelites eat their part with, in every place, you and your households," v. 31. See here what is the way to have the comfort of all our worldly possessions so as to bear no sin by reason of them, as it follows, v. 32. [1.] We must be sure that what we have be got honestly and in the service of God. It is your reward for your service; that meat is the best eating that is first earned; but, if any will not work, neither shall he eat, 2 Thess. iii. 10. And that seems to be spoken of as having a particular comfort and satisfaction in it which is the reward of faithful service done in the tabernacle of the congregation. [2.] We must be sure that God has his dues out of it. Then we have the comfort of our substance when we have honoured the Lord with it. The you shall bear no sin by reason of it, when you have heaved the best from it. This intimates that we must never feed ourselves without fear, lest our table become a snare, and we bear sin by reason of it; and that therefore we are concerned to give alms of such things as we have, that all may be clean and comfortable to us.

CHAP. XVIII.

ANd Iehovah said unto Aaron; Thou, and thy sonnes, and thy fathers house with thee, shall beare the iniquity of the Sanctuary: and thou, and thy sonnes with thee, shall beare the iniquity of your Priest-hood. And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou neere with thee, that they may be joyned unto thee, and minister unto thee: but thou, and thy sonnes with thee, (shall minister) before the Tent of the Testimony. And they shall keepe thy charge, and the charge of all the Tent: but they shall not come nigh unto the vessels of holinesse, and unto the Altar; that they die not, both they and you. And they shall be joyned unto thee, and shall keep the charge of the Tent of the Congregation, for all the service of the Tent: and a stranger shall not come nigh unto you. And ye shall keep the charge of the Holy place, and the charge of the Altar, that there be no servent wrath any more upon the sonnes of Israel. And I, behold I have taken your brethren the Levites, from among the sonnes of Israel: to you they are given as a gift for Iehovah, to serve the service of the Tent of the Congregation. And thou and thy sons with thee, shall keepe your Priests office for every thing of the Altar, and within the veile, and ye shall serve: I have given your Priests office, as a service of gift; and the stranger that commeth nigh, shall be put to death.

And Iehovah spake unto Aaron; And I, behold I have given unto thee the charge of mine heave-offrings, of all the holy things of the sonnes of Israel; unto thee have I given them, for the anointing, and to thy sons, by a statute for ever. This shall be thine, of the Holy of Holies, (reserved) from the fire: every oblation of theirs, of every Meat-offering of theirs, & of every Sin-offring of theirs, and of every Trespasse-offring of theirs, which they shall render unto me; it shall be holy of holyes, for thee and for thy sonnes. In the holy of holyes shalt thou eat it: every male shall eat it; holy shall it be unto thee. And this shall be thine; the heave-offring of their gift, with all the wave-offrings of the sonnes of Israel; unto thee have I given them, and to thy sonnes and to thy daughters with thee, by a statute for ever: every cleane person in thine house shall eat it. All the fat of the new oile, and all the fat of the new wine, and of the corne; the first fruits of them, which they shall give unto Iehovah, them have I given unto thee. The first-fruits of all which shall be in their land, which they shall bring unto Iehovah, shall be thine: every cleane person in thine house shall eat it. Every devoted thing in Israel shall be thine. Every thing that openeth the wombe, of all flesh, which they shal bring neere unto Iehovah, of man or of beast, shall be thine: but redeeming thou shalt redeeme the first-borne of man; and the firstling of the uncleane beast shalt thou redeeme. And those that are to be redeemed of him, from a moneth old, shalt thou redeeme, by thy estimation; for the silver of five shekels, by the shekel of the Sanctuary, which is twenty gerahs. But the firstling of a cow, or the firstling of a sheepe, or the firstling of a goat thou shalt not redeeme, they are holy: their blood thou shalt sprinkle upon the Altar, and their fat thou shalt burne, for a Fireoffering, for a savour of rest unto Iehovah.

And the flesh of them shall be thine: as the wave breast, and as the right shoulder, shall it be thine. All the heave-offerings of the holy things, which the sonnes of Israel shall offer unto Iehovah, I have given to thee, and to thy sons, and to thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before Iehovah, to thee and to thy seed with thee. And Iehovah said unto Aaron; Thou shalt have no inheritance in their land, neither shalt thou have a part among them; I am thy part, and thine inheritance, among the sons of Israel. And to the sonnes of Levi, behold I have given all the tenth in Israel, for an inheritance, for their service which they serve, the service of the Tent of the congregation. And the sonnes of Israel shall not come nigh henceforth, unto the Tent of the congregation, to beare sinne, to die. But the Levite, he shall serve the service of the Tent of the Congregation; and they shall beare their iniquitie: it shall be a statute for ever throughout your generatiōs, that among the sonnes of Israel they shall not inherit any inheritance. But the tithe of the sonnes of Israel, which they shall offer up unto Iehovah, for an heave-offering, I have given to the Levites for an inheritance: therfore I have said unto them; among the sons of Israel they shall not inherit any inheritāce.

And Iehovah spake unto Moses, saying; And unto the Levites thou shalt speake, and say unto them; When ye take of the sons of Israel the tithe, which I have given unto you from them, for your inheritance, then ye shal offer up thereof, the heave-offering of Iehovah, the tithe of the tithe. And your heaveoffering shall be counted unto you as the corne of the threshing floore, and as the fulnesse of the wine-presse. Thus you also shall offer the heave-offering of Iehovah, of all your tithe which ye receive of the sonnes of Israel, and ye shall give thereof the heaveoffering of Iehovah, to Aaron the Priest.

Out of all your gifts ye shall offer every heave-offering of Iehovah, of all the fat thereof, the hallowed part thereof out of it. And thou shalt say unto them; When ye have heaved the fat thereof from it, then it shall be counted unto the Levites, as the revenue of the threshing floore, and as the revenue of the wine-presse. And ve shall eat it in every place; you, and your house: for it is a reward unto you for your service in the Tent of the congregation. And ye shall not beare sin for it, when ye have heaved the fat therof from it: & ye shall not profane the holy things of the sons of Israel, that ye die not.

Annotations. SAid unto Aaron] Because of the peoples feare and complaint, in the end of the former chapter, God here taketh order for the watch of the Sanctuary, that the care thereof should lie upon the Priests, that the people might not transgresse and perish. So the remedie for terrours of conscience, wrought by the Law, is faith in Christ, whose Priesthood was fore-shadowed in Aarons, and which should deliver them who through feare of death, were all their life-time subiect to bondage, Heb. 2. 15. thy fathers house] the house or posterity of Levi, who was father to all the Priests and Levites. the iniquitie of the Sanctuary] that is, shall beare the punishment for all iniquitie that is done in the Sanctuarie; at your hands will I require it. Thus Iarchi expoundeth it; Upon you I will bring the punishment of the strangers that shall sinne concerning the sanctified things that are d[illegible: 1 span] red unto you. And as the Sanctuarie comprehended both the Tabernacle and the Court-yard, with all things in them: so this is generally spoken concerning the Priests and Levites (which were of Aarons fathers house,) who were all to ward the Sanctuarie, though in distinct places, as shall after bee shewed. iniquitie of your Priesthood] that is, the punishment for all iniquitie done about your Priests office. And this is speciall concerning the Priests, whose care and charge was over the Levites also, which might not come neere some things belonging to the Priesthood. R. Menachem here saith, that By this admonition was signified, how the Priests should not intermeddle with the service of the Levites, nor the Levites with the [illegible: 1 letter]ervice of the Priests. Whereof see more on verse [illegible: 1 word]. Verse 2. the tribe] The Hebrew here hath two words, Matteh (the tribe) of Levi, and Shebet (the tribe) of thy father: of which, the former signifieth a staffe; the latter, a rod: both of them applied to a tribe or kinred, which did spring and grow out of Levi, as rods, staves or branches from the stocke o[illegible: 1 letter] a tree. Of this name tribe, see what is noted on Gen. 49. 16. that they may be joyned] or, and let them be joyned; as the Greeke translateth, and [illegible: 1 word] them be added unto thee. Here is an allusion to Levies name, which signifieth joyned. The Father Levi had the name, because at his birth his mother said, Now my husband will be joyned unto me, Gen. 29. 34. his children (called of him Levites,) are according to the notation of their name, made A[illegible: 1 letter] joynts to the Priests. And this word is after used and applied to such as adjoyned themselves to the Lord, and to his people, Esai 56. 3, 6. Ier. 50. [illegible: 1 word] Est[illegible: 1 letter]. 9. 27. so in the New Testament, Act. 5. 14 and 11. 24. and 2 41, 47. [illegible: 1 word] minister unto thee] so in Num. 3. 6. the Levites are appointed to minister unto Aaron: elsewhere they are said to minister unto the congregation, Num. 16. 9. and unto the Lord, Deut. 10. 8. 1 Sam. 3. 1. 2 Chron. 29 11. and in the name of the Lord. Deut. 18. 6, 7. and are called the ministers of his house, Ez[illegible: 1 letter]k. 45. 5. before the Tent] herein is the difference: betweene the Priests and Levites office, that the Priests served at the Altar, and in the holy place; the Levites served the outer services, helped to kill, slay, take the bloud, &c. and gave it to the Priests, who sprinkled the bloud received from their hands, 2 Chron. 30. 16. and 29. 34. 1 Chron. 23. 28.—32. of the Testimonie] that is, of the Law, written on the two Tables kept in an Arke within the Tent or Tabernacle; and thereof it had this name, as is noted on Exod. 25. 16. Vers. 3. shall keepe thy charge] or observe thy observation; by custodie, or, thy ward; at thy appointment doing their service: see Num. 3. 7. the vessels of holinesse] in Greeke, the holy vessels: to come nigh unto them to serve with them at the altar, or in the holy place the Levites might not: which the Hebrew Canons explaine thus; All the Levites are forbidden the service at the Altar, as it is said (in Num. 18. 3.) But they shall not come nigh unto the vessels, &c. They shall not come nigh to the service; but to touch them it was lawfull. Maimony tom. 3. in Cle hatnik dash, ch. 3. sect. 9. So in Num. 3. 8. the Levites were appointed to keepe all the vessels of the Tabernacle: both they and you] they for doing so, you for suffering it. But from these words the Hebrewes say, As the Levites are forbidden to do the service of the Priests; so the Priests are forbidden to doe the service of the Levites, as it is written, Both they and you. Maim. in Cle hamikdash, ch. 3. sect. 10. Vers. 4. the charge] or, the custodie; in Greeke, the custodies, or the wards, watches; for so the word is used for keeping watch by night also, as in Psal. 90. 4. See the notes on Ex. 14. 24. a stranger] any of Israel that is not a Levite, is counted a stranger in this businesse: and in the Priests affaires, the Levites themselves were counted strangers, ver. 7. See the notes on Num. 3. 10. Vers. 5. keepe the charge of the holy place] Heb. observe the observation of the holinesse; which the Greeke translateth, of the holies: by this name the Apostle calleth the first Tabernacle, wherin was the Candlesticke, Table, and Shew-bread; as the inmost part of the Tabernacle is called holy of holies, that is, the holiest of all, Heb. 9. 2, 3. To keepe the charge, or observe the observation, is to have continuall care day and night, that all things bee kept pure and uncorrupted, and administred according to the will of God: as they that kept the charge, (or [illegible: 1 letter]ard) of the house of Saul, were such as endevoured to keepe and maintaine the Kingdome in Sauls fa [illegible: 1 span], 1 Chron. 12. 29. This dutie of the Priests and Levites in the Tabernacle, continued also in the Temple, where some were porters, keepers of the [illegible: 1 word], and lodged round about the house of God; some had charge of the ministring vessels, that they should bring them in and out by tale: some of the [illegible: 1 word] flowre, and the wine, and the oile, and the frankincense, and the spices, & of the Shew-bread: some were singers. imployed in that worke day and night, &c. 1 Chron. 9. 19, 23.—33. Of their manner of keeping the Temple, the Hebrewes have thus recorded: The keeping of the Sanctuary is a thing commanded, yea though there be no feare of enemies, or of theeves; for the keeping thereof is but for the honour thereof. And this keeping is commanded to be all the night: and the keepers are the Priests and the Levites, as it is said, And thou and thy sonnes with thee (shall be) before the Tent of the testimony, (Num. 18. 2.) as if he should say, you shall be the keepers (or watchmen) thereof. Moreover it is said of the Levites,) And they shall keepe the charge of the Tent, (Num. 18. 4.) It is also said, And they that encampe before the Tabernacle, fore-most before the Tent of the Congregation Eastward, (shall be) Moses and Aaron, and his sonnes, keeping the charge of the holy place, (Num. 3. 38.) And if they leave off the keeping of it, they transgresse against a prohibition. The commandement of keeping it, is that the Priests be the keepers in the inner (places) and the Levites in the outer. And twenty foure companies kept it every night continually in twenty foure places; the Priests in three places, and the Levites in one and twenty places, &c. The Priests that warded, slept not in their priestly garments, but folded them up, and laid them at their heads, and put on their owne garments, and slept on the ground, as is the manner of all that ward Kings courts, that they sleepe not on beds. And they set one Provost over all the wards (or custodies) of the keepers, and he was called the man of the mountaine of the house (of God) And he went round about unto every ward, all the night, with torches burning before him; and every warder that did not stand and say, Thou man of the mountaine of the house, Peace bee unto thee, it was knowne that he was asleepe, and hee did beat him with his staffe. And he had authoritie to burne his garment, so that (sometimes) they said in Ierusalem, What noyse is in the Court? It is the cry of a Levite that is beaten, and his garments burnt, because he slept at his watch. In the morning the Provost of the Sanctuary came and knocked at the gate for the Priests that were in the place of burning (the holy things,) and they opened unto him. Hee tooke a key and opened the little gate, that was between the place of burning and the court-yard, and went from the burning place into the court-yard, and the Priests went in after him. And two torches of fire were in their hand, and they divided themselves into two companies; one company went Eastward, and another Westward; and they searched and went thorow all the court-yard, till both companies came to the place where they mad[illegible: 1 letter] the Priests Meat-offering (spoken of in Levit. 6. 20. 21.) When both sides came thither, they said, Peace, all is peace, and they set those that made the Meatoffering, to make the same. After this order did they every night, save the nights of the Sabbath: for then they had not fire (torches) in their hand, but searched with the lamps that were lighted there on the evening of the Sabbath. Maimony Tom. 3. in Beth habchirah, ch. 8. no servent wrath any more] for transgressing, as in former time, when servent wrath went out from the Lord, Num. 16. 46. See also Num. 8. 19. Vers. 6. I have taken] in stead of all the first-born of Israel, who otherwise should have ministred unto me: see Num 3. 12. and the annotations there. a gift for Iehovah] or, unto Iehovah, as the Greeke saith, to the Lord; the Chaldee, before the LORD. See Num. 3. 9. 12. and 8. 13, 16, 19. where they were offered unto the Lord, and given unto him, and by him given unto Aaron. Vers. 7. within the veile] not onely the second veile (as it is called in Heb. 9. 3.) but the first veile, within which the Priests went alwayes, accomplishing the services, Heb. 9. 6. as to burne incense, Luk. 1. 9. to trim the lamps, Exod. 27. 20, 21. to set on the Shew-bread every Sabbath, Lev. 24. 8. 9. and the like. I have given] Hebr. I will giv[illegible: 1 letter]; which form of speech noteth a continuance of the gift. a service of gift] a service freely given you; which Sol. Iarchi and Chazkuni explaine thus; I have given it unto you by gift, that none should say, ye are come into it of your selves. the stranger] any Israelite, Levite, or whosoever is not of Aarons seed: see the notes on Num. 3. 10. Vers. 8. I have given] after the office of the Priests and Levites prescribed, God here provideth for their maintenance and livelihood, which they should have from the people for their service. The equitie whereof remaineth perpetuall, as the Apostle observeth, saying, Doe ye not know that they which minister about holy things, eat of 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 Gospell, should live of the Gospell, 1 Cor. 9. 13, 14. the charge] Hebr. the keeping, (or observation) of mine heave-offerings; which the Greeke translateth, the keeping of my first-fruits; in Chaldee, the keeping of my separated things. They are said to be a charge or keeping, because they were carefully to be taken and used holily, as gifts from the Lord. Sol. Iarchi explaineth it, which thou must keepe in cleannesse (or puritie.) Therefore they are called holy things, and were to be eaten (some of them) in the holy place, and by cleane persons onely; a sin v. 9, 10, 11, &c. And in the Hebrew Canons it is said, It is unlawfull to defile the heave-offering (or first-fruits) of the land of Israel, like as other holy things, or to bring it into the estate of uncleannesse; but it is to be eaten being cleane, and to be burnt if it be uncleane. Maimony tom. 3. in Trumoth, 6. 12. s. 1. of all the holy things] or, with all the holy things, as Chazkuni here explaineth it: see the notes on Num. 5. 9. The Greeke translateth, of all things sanctified unto me by the sons of Israel. for the anointing] that is, for the office sake whereunto thou art anointed: that as thou art consecrated with the holy oile, to attend upon mine holy things, Lev. 21. 10—12. so thou shalt have mine holy things to keep and live upon. Thus anointing is also used in Lev. 7. 35. This is the anointing of Aaron, and the anointing of his sons. For this cause the nation of the Iewes was cursed with a curse, as having robbed God, because they kep[illegible: 1 letter] backe their tithes and offerings, which they should have brought into the store-house, that there might have beene meat in the house of God for his ministers, Mal. 3. 8, 9, 10. Vers. 9. of the holy of holies] Heb. of the holinesse of holinesses, that is, of the most holy things; which the Greeke translateth, of the hallowed (or sanctified) holy things. Some oblations in the Sanctuarie are called holy, (and by the Hebrew Doctors, light holy things,) some holy of holies, that is, most holy things: of which difference, see the annotations on Lev. 6. 17. With these he here beginneth, which the Priests onely were to eat, and that within the Sanctuarie, vers. 10. then hee proceedeth to the light holy things, which the Priests and their families were to eat within the campe, (and in ages following, within the wals of Ierusalem:) last of all he speaketh of other gifts, which were common, and might be eaten by any, and in any place, verse 14. &c. from the fire] in Chaldee, left (or remaining) from the fire, meaning the fire of the Altar, where some part of the most holy things were burned to the Lord. every oblation] This may be understood [illegible: 1 letter]s the generall; and the Meat-offering, Sin-offering, &c. as the particulars thereof: or, if it be meant of things different, it may be referred to those oblations appointed for the Congregation in Levit. 23. 17—20. Thus Iarchi here explaineth it, the Peaceofferings of the congregation. And there were no Peace-offerings of the Congregation, but onely those mentioned in Levit. 23. as is noted on Lev. 4. 14. and 23. 19. But Chazkuni understandeth it of the two loaves, in Levit. 23. 17. and of the Shew-bread, saying, What oblation is this? Wee find afterward the Sin-offering, (to be expressed,) and after that the Trespasse-offering, which were holy of holies. If (we understand it) of the Burnt, offering, that was not eaten: if of the Peace-offerings, they were not holy of holies. Behold he speaketh not but of the two loaves, (Levit. 23.) and of the Shew-bread. Now both these were most holy, and for the Priests onely to eat, as is shewed on Lev. 23. 20. and 24. 9. Meat-offering] the remainder wherof was most holy, for the Priests onely to eat in the holy place, by the Law in Lev. 6. 16, 17. Sin-offering] which the Priests were to eat also in the holy place, as in Lev. 6. 26. Trespasse-offering which likewise was most holy, and for the Priests onely to eat, as the Law sheweth in Lev. 7. 16. which they shall render] or, shall returne (shall restore) unto me. This may be referred to the sacrifice forementioned: and by reason of this word re[illegible: 3 letters] (or restore,) and for that the Greeke translateth i[illegible: 1 letter], whatsoever things they shall render to mee; it may in speciall be understood of that ram of atonem[illegible: 1 span] which was given for a Trespasse-offering, when [illegible: 1 word] man restored unto the Lord the thing which hee had robbed; according to the Law in Num. 5. 8 compared with Lev. 6. 2,—6. And unto that par[illegible: 2 letters] cular, do Iarchi & Chazkuni here referre it. N[illegible: 2 letters] that ram was most holy, because it was a Trespasseoffring: but the thing it selfe which was stollen, and restored to the Priest, was of the common things, as after shall be shewed. Vers. 10. In the holy of holies] Observe how the Court of the Sanctuarie is here called the holy of holies, or most holy place, in respect of the Camp of Israel and citie Ierusalem, which were holy places, for the light holy things, as the Passeover, Peace-offerings, and the like, to be eaten in; as also in comparison with the great court for the people which was without the Priests court, 2 Chron. 4. 9. Ezek. 42. 14. For that which is commonly called the holie of holies, or most holy place, (which was in the Tabernacle after the second veile,) was not a place to eat in, or for any to come into, save for the high Priest once in the yeare to make atonement, Levit. 16. Hebr. 9. 3. 7. Neither might they eat in the Tabernacle, but in the Court; and that is here meant, as the Law sheweth, In the holy place in the court of the Tent of the congregation they shall eat it, Levit. 6. 16. And in the court of the Temple there were chambers for such uses, Nehem. 13. 5, 9. whereupon in Ezek. 42. 13. he speaketh of holy chambers, where the Priests that approach unto the LORD shall eat the most holy things; there shall they lay the most holy things, and the Meat-offering, and the Sin-offering, and the Trespasse-offering, for the place is holy. And whereas Ezekiel there prophesieth of the third Temple, the Temple of the Gospell which Christ should build, at which time the legall Priesthood of Aaron should have an end, Heb. 7. these ordināces did signifie (besides the Ministers maintenance forespoken of, 1 Cor. 9. 13, 14.) that they which should by Christ be made Priests unto God his Father, Rev. 1. 6. (as all true Christians are, 1 Pet. 2, 5, 9.) should be made partakers of Christ (who is both our Meat-offering, our Sin & Trespasse-offring;) and feeding on his flesh by faith, should be nourished unto life eternall, Ioh. 6. 35. 50. 51. cōpared with Heb. 13. 10.—15. every male] and not the female: for the Priests wives & daughters might not eat of the most holythings, as they did of the holy and common things, v. 11. 13, 19. Lev. 6. 18, 29. and 7. 6. But now for our partaking of Christ, there is neither male nor female, for we are all one in Christ Iesus, Gal. 3. 28. holy] Hebr. holinesse; in Greeke, holy things shall they be unto thee: meaning that onely the Priests, and they in their holinesse and cleannesse should eat thereof. The blemished Priests might eat, but the uncleane might not eat, Lev. 21. 21, 22. & 22. 3—6. The flesh i[illegible: 1 letter] selfe also must be holy, for if any uncleane thing touched it, it was burnt and might not be eaten, Lev. 7. 19. Vers. 11. And this] Here he passeth on to the light holy things, which might be eaten by the Priests, male & female, without the Sanctuarie. the heave-offering of their gift] that is, which the Israelites give to the Priest out of their heave-offerings: such were (as Iarchi also here explaineth,) the heave-offring of the sacrifice of confession, & of the peace-offerings, and of the Nazirites ram: whereof see Lev. 7. 11, 12, 14. 32, 34. & Num. 6. 17—20. In Deu. 12. 6. 17. there is mētioned the heave-offering of your hand, wch is meant of the first-fruits spoken of in Deut. 26. See the annotations on those places. the wave-offerings] as the breast of the Peace-offerings, Levit. 7. 30, 31, 34. for that was waved, as the shoulder was heaved. thy daughters] understand, whiles they remained in their fathers house: but being married to strangers, they might not eat of the holy things; see Levit. 22. 12, 13. every cleane person] though the Priests slave, bought into, or borne in his house; but no stranger, nor hired servant, Levit. 22. 10. 11. neither might any uncleane person eat of it, Lev. 7. 20, 21. Verse 12. All the fat] that is, as the Chaldee expoundeth it, All the best; which the Greeke translateth, All the first-fruits. The fat is often used for that which is good, and best of things; not of beasts onely, but of wheat, as Deut. 32. 14. Psal. 81. 17. and 147. 14. and here, of oile and wine; and so of the land in generall; as Gen. 27. 28. and 45. 18. And as after God saith to the Levites, in v. 30. whē ye have heaved the fat therof: so this concerned all the people, that they should doe the like. They heave not up any but the fairest, saith Maimony in Trumoth, ch. 5. sect. 1. See the annotations on Gen. 4. 4. the new oile] in Greeke, the oile: so after, of the wine. The Law concerning these, is repeated in Deut. 18. 4. thus; The first-fruits of thy corne, of thy new wine, and of thy new oyle. &c. shalt thou give unto him, that is, unto the Priest. Vnder these three, all other of like sort are comprehended; which the Hebrews explaine thus: All mans meat that i[illegible: 1 letter] kept, which groweth out of the earth, is bound (to pay) the Heave-offering (or first-fruits.) And it is a commandement to separate out of it the first-fruits for the Priest, Deut. 18. 4. As corne, wine and oile are mans meat, and grow out of the earth, and have owners, as it is written, THY CORNE: so whatsoever is of like sort, is bound (to pay) the heave-offering, and likewise the tithes. Maimony in Trumoth, ch. 2. s. 1. See after on v. 21. for the tithes. As for the first-fruits wch the owners brought into the Sanctuarie, Deut. 26. the Hebrewes say, they were but of seven things only, as is noted on Ex. 22. 29. Observe therefore a difference between the first-fruits left for the Priests, & the first-fruits brought before the Lord, & there given to the Priest: for these were two gifts, as after shall be shewed. the first-fruits] called in Hebrew, Reshith, that is, the first or the beginning: after in v. 13. he speaketh of first-fruits, called in Hebrew Biccurim; of them he saith, which they shall bring unto Iehovah, to wit, into the Sanctuarie, according to the Law in Deut. 26. 2. 3, &c. of these he saith, which they shall give unto Iehovah; for they were not bound to bring them out of their place, but the Priests came where they were, and tooke them. These (for distinctions sake) the Hebrewes call the great heave-offering; the other they call the first-fruits. So in this place, Sol. Iarchi saith, the first-fruits of them, this is the great heave-offering. And of these, the Hebrew Canons say, The Israelites are not bound to take paines about the Heave-offering, and to bring it from the corne-floore to the Citie, or from the wildernesse to the inhabited land; but the Priests goe out to the corne-floores, and the Israelites give them their portion there. And if (the Priests) come not, then he separateth it, and leaveth it in the cornest[illegible: 2 letters]re. And if there be wilde beasts or cattell that wi[illegible: 2 letters] devoure it there, and there be none to keepe it from them, our wise-men have ordained, that they should then bring it to the citie, and be payed of the Priest for the bringing of it. For if he separate it, and leave it for the beasts, be profaneth the name (of God.) Maimony in Trumoth, ch. 12. sect. 17 For the practise of these ordinances, see Nehem. 10. 35,—39. how the people brought their first-fruits and tithes to the nouse of God. which they shall give] The Law saith not how much they should give, but leaveth it to the peoples liberality. Howbeit in Ezek. 45. 13. it is written, This is the Heave-offring which ye shall heave up; the sixth part of an Ephah of an Homer of wheat, &c. that was the sixtieth part; for an Homer contained ten Ephahs, Ezek. 45 11. whereupon the wise-men of Israel ordained that none should give for his first-fruits, lesse than the sixtieth part. The great Heave-offring hath no set measure by the Law; for it is said (in Deut. 18. 4.) The first (fruits) of thy corne, &c. But a man may not separate, save according to the measure which our wise-men have set, &c. And what measure is that? A good eye [that is, a liberall person] one of forty, and a meane (eye) one of fifty; an evill [eye, that is, a niggard] one of sixty. And he may not give lesse than one of sixty. Maimony in Trumoth, ch. 3. s. 1, 2. The like measure they set for the other First-fruits brought into the Sanctuary. Maim. in Biccurim (or First-fruits) ch. 2. s. 17. See the notes on Exod. 22. 29. According hereunto is that saying of Ben Syrach, give the Lord his honour with a good eye, and diminish not the first-fruits of thine hands, Ecclus. 35 8. unto Iehovah] They were given unto the Lord, in that they were given by his appointment to his Priests, for their anointing (ve s. 8.) and service in his Sanctuary: therefore they were holy. For this cause the Priests were not to receive them after any base or servile manner, but as gifts due to the Lord, and to them from him; and as the Hebrew Canons shew, the Israelites were to give them their portion with honour. And it was unlawfull (for the Priests or Levites) to snatch away the heave-offrings, or the tithes: yea if they did but aske their portion with their mouth, it was unlawfull; but they were to receive them with honour. For at the Lords table they did eat, and at his: able they did drinke; these gifts were the Lords, and he did vouchsafe them unto them; as it is written, I have given unto thee the charge of mine heave-offrings, (Num. 18. 8.) Maimony in Trumoth, ch. 12. sect. 18, &c. given unto thee] namely, for the Priest to eat, drink, and anoint himselfe with them, according to the ordinary use of the creatures. The (great) Heave-offring is given for meat, and for drinke, and for anointing: for, anointing is as drinking, as it is said, And let it enter as water into his inward part, and as oile into his bones, (Psal. 109. 18.) And drinking is comprehended under eating; that he is to eat that which is wont to be eaten, and drinke that which is wont to be drunke, and anoint with that which they use to anoint with, not with wine or vineger. But they anoint with oile that is cleane, and burne (in lampes) that which is uncleane. Maim. in Trumoth, ch. 11. sect. 1. Who they were that might eat, and who might not eat of these Heave-offrings, i[illegible: 1 letter] shewed in Levit. 22. 3, &c. Vers. 13. The First-fruits] These were another gift, which the people brought into the Sanctuary, made consession over them to the Lord, and then gave them to his Priest: whereof see Deut. 26. [illegible: 1 word]. &c. These were paid before all other duties, before the great Heave-offring fore-mentioned, or the tithes after spoken of in vers. 21. The Hebrews say, When men separate the Heave-offring, and the Tithe, they are to separate them in order: as, he separateth the First-fruits [spoken of in Deut. 26.] first of all, and after them, the great Heave-offring; and after that, the first tithe [which was given to the Levites, vers. 21.] and after that, the second tithe, or tithe of the poore, [whereof fee Deut. 14. 22, 23, 28, 29.] Maim. in Trumoth, ch. 3. sect. 23. shal eat it] in Greek, shall eat them. Of the cleane person in the Priests house, see vers. 11. The eating of these first-fruits, was to be onely in Ierusalem, the holy Citie: and whosoever eateth of that gift wherein holinesse is, blesseth (God) who sanctified them with the sanctification of Aaron, and commanded them to eat so or s[illegible: 1 letter]. Maim. in Biccurim, ch. 1. sect. 2. Vers. 14. devoted thing] in Hebr. Cherem: of this the Hebrewes say, some things were devoted absolutely; and such are spoken of here, and given to the Priests: some things were devoted in speciall unto God, or to his Sanctuary; and they, o[illegible: 1 letter] the price of them, went to the Sanctuary. See the Annotations on Lev. ch. 27. vers. 28. &c. shall be thine] The use of these is not restrained to the Sanctuary, or holy Citie, or to the Priests alone; but (by the Hebrewes) these were the Priests due in every place, and were common things. Maimony in Biccurim, ch. 1. sect. 7. Vers. 15. that openeth the wombe] Hebr. every opening of the wombe; which the Greeke translateth, every thing that openeth every wombe (or matrice.) Hereby the first-borne onely is meant, as the Law sheweth in Exo. 13. 2. and such as were males, Deut. 15. 19. Exo. 34. 19. redeeming thou shalt redeeme,] that is, thou shalt surely, or in any case redeeme: the father was to give, the Priest to take the redemption money. It figured the redemption of Gods people, called the Church of the first-borne, which are written in Heaven, Hebr. 12. 23. who are not redeemed with corruptible things, as silver and gold, &c. but with the precious bloud of Christ, 1 Pet. 1. 18, 19. So being bought from among men, they are the First-fruits unto God, and to the Lambe, Rev. 14. 4. of the uncleane beast] this is translated in Greeke, of uncleane beasts, as implying all sorts: elsewhere the Law mentioneth the Asse, it may be for an instance, Exod. 13. 13. and 34. 20. But the Hebrews say, The uncleane bea[illegible: 1 letter] spoken of here, is the Asse only. Maim. in Biccurim, chap. 12. sect. 3. thou shalt redeeme] the Asse, was to be redeemed with a Lambe, or else, the owner was to breake the necke of the Asse: see the notes on Exod. 13. 13. and 34. 20. The Hebrewes say, These two commandements (of redeeming it with a Lambe, or of breaking the necke of it,) were of force in every place, and at every time: and the commandement of redeeming it, was before the commandement of breaking the necke of it. The Lambe wherewith it was redeemed, was given to the Priest, Numb. 18 15. The first-borne Asse was unlawfull to be used (or made profit of) till it were redeemed. And if he sold it before it were redeemed, the price of it was unlawfull &c. Priests and Levites are freed from redeeming the first-borne Asse; for it is said (in Num. 18. 15.) The first-borne of man, and she first-borne of the uncleane beast, thou shalt redeeme. Whosoever was charged to redeem the first-borne of man, was likewise for the unclean beast: and he that was free frō the one, was free from the other. Maim. in Biccurim, ch. 12. See other things noted hereabout, on Exod. 34. 20. Vers. 16. Redeemed of him] or of them, meaning the men fore-spoken of: the Greeke translateth, the redemption of him: and Targum Ionathan addeth for explanation, of the son of man. from a moneth old] Hebr. from the son of a moneth. See the Annotations on Lev. 27. 6. the silver of five shekels] that is, five shek[illegible: 1 letter]ls of silver. This sum was before given for every first-borne, Num. 3. 46. 45. twenty gerahs] The gerah weighed 16. barley-cornes, the shekel of the Sanctuary (or holy shekel) weighed 320. barley-cornes, as is before noted on Levit. 17 25. The Hebrewes hold that this redemption of the son, might be either with money, or moneyes worth, so as it were of moveable goods, but not with lands, nor with servants, nor with bills (or writings;) and if he redeemed his sonne with them, he was not redeemed. Maim. in Biccurim, c. 11. sect. 6 Now because the tribe of Levi was taken in stead of all the first-borne of Israel, Numb. 3. therefore they and their seed were freefrom this redemption: and so the Hebrew Canons say, Priests and Levites are freed from the redemption of their sonnes. And further, an Israelite that commeth of a woman of Levi, is free; for the case dependeth not on the father, but on the mother; as it is said, That which openeth the wombe &c. Maim. ibidem, cap. 11. sect. 9. Vers. 17. the firstling] or, the first-borne: in Greek, the firstlings of cowes, &c. understand, being a male firstling, as Exod. 34 19. otherwise it was not sanctified, or given to the Priest. A firstling which is both male and female hath no holinesse in it at all; but it as a female, whereto the Priest hath no right. Maim. in Becoroth, ch. 2. s. 5. shalt not redeeme] thou mayest not give the worth of it, or any other for it, but the beast it selfe is to be given: neither may the owner use, or make profit of it, or of the [illegible: 2 letters]oll, or any thing thereon, Deut. 15. 19. they are holy] and therefore must be hallowed (or sanctified) to the Lord, Exod. 13. 2. The Hebrewes say, A man is commanded to sanctifie the first-borne of his cleane beast, and to say, Behold, this is holy. All are bound (to sanctifie) the firstling of a cleane beast; both Priests Levites, and Israelites: although the firstling is the Priests. If he have a firstling borne, he is to offer the bloud & fat (on the altar,) and to eat the rest of the flesh according to the Law of the Firstlings. Maim. in Bechoroth, c. 1. s. 4. 7. a savour of rest] that is, as the Greeke translateth, of sweet smell; which the Chaldee explaineth, that it may be accepted with favour before the LORD. But if it were blemished, it might not be offred by the Law, Lev. 22. 20, [illegible: 1 letter]1 &c. What did they then with their blemished firstlings? The Law sheweth in Deut. 15. and the Hebrewes explaine it, The firstling o[illegible: 1 letter] the cleane beast is slaine in the court-yard (of the Sanctuary,) as other light holy things: they sprinkle the bloud, and burne the fat, and the residue of the flesh is eaten by the Priests. If the firstling have a blemish, whether it be borne with his blemish, or a blemish [illegible: 1 word] on it after it is perfect, yet it is the Priests. If he [illegible: 1 word] he may eat it in any place, or he may sell it; or feed others with it, whom he will, though it be an keathen: for it is a common thing; as it is written ([illegible: 1 word] Deut. 15 21, 22.) And if there be any blemish therein, &c. thou shalt eat it within thy gates, the uncleane and the cleane shall eat it alike, as the Roe-bucke, and as the Hart: and loe that is the Priests goods. Maimon. in Bechoroth, ch. 1. s[illegible: 1 letter]ct. 2, 3. Vers. 18. as the wave-broast] the parts of the Peace-offrings given to the Priests, Levit. 7. 34. Set also before, on vers. 11. Vers. 19. All the heave-offrings] the Greeke and Chaldee expound it, Every separated thing. This conclusion implieth all other holy gifts, expressed in other places of the Law, though not particulared here. And this sheweth Gods bounty to his Priests, in allowing them so large meanes of livelihood, for their service of him; that they might be incouraged in the Law of the Lord as is said in 2 Chro. 31. 4. There was none of them that did shut the doores of Gods Sanctuary, or kindle fire on his altar for nought. Malac. 1 10. And when the people neglected their dutie, in not giving such things as were appointed, then was the house of God for saken: and the godly governours looked to the redresse hereof, Nehem. 13. 10, 11, 12, &c. The Hebrew Doctors write of 24. severall gifts, which God bestowed on the Priests, with the order and use of them all. Foure and twenty gifts were given to the Priests, and they are all expressed in the Law: and concerning them all, was the covenant made with Aaron. And whosoever eateth of any gift wherein holinesse is, blesseth (God) who sanctified him with the holinesse of Aaron, and commanded him to eat so and so. Eight of these gifts, the Priests did eat no where but in the Sanctuary, within the wall of the Court-yard. And fine gifts they did not eat but in Ierusalem, within the wal[illegible: 1 letter] of the citie. And five gifts were not due unto them by the Law, but in the land of Israel only. And five gifts were due unto them, both within the land, a[illegible: 1 letter] a without the land. And one gift was due unto them from the Sanctuary. The eight gifts which they did not eat but within the Sanctuary, were these: 1 The flesh of the Sin-offring, whether fowle or beast, (Levit. 6. 25, 26.) 2 The flesh of the Trespasse-offring, (Lev. 7. 1, 6.) 3 The Peace-offrings of the congregation, (Levit. 23. 19, 20.) 4 The remainder of the Omor (or Sheafe, Levit. 23. 10, &c.) 5 The remnants of the Meat-offrings of the Israelites, (Levit 6. 16.) 6 The two Loaves, (Levit. 23. 17. 7 The Shew-bread, (Levit. 24. 9.) 8 The Lepers log of oyle, (Levit. 14. 10. &c.) These were not eaten but in the Sanctuary. The five which they might not eat but in Ierusalem, [and before that, within the campe of Israel, to which Ierusalem afterward was answerable, as is noted on Numb. 2. 27.] were these: 1 The brest and shoulder of the Peace-offrings, (Levit. 7. 31. 34.) 2 The Heave-offring of the sacrifice of confession, (Levit. 7. 12. 14.) 3 The Heave-offring of the Nazirites Ramme, (Numb. 6. 17. 20.) 4 The First long of the cleane beast, (Num. 18. 15. Deut. 15. 19, 20.) 5 The First-fruits, (Num. 18. 13.) These were not eaten but in Ierusalem. The five things due from the land of Israel onely, were: 1 The Heave-offring (or First-fruits, Numb. 18. 12.) 2 The Heave-offring of the Tithe, (Numb. 18. 28.) 3 The Cake, (Numb. 15. 20.) And these three were holy. 4 The First of the Fleece, (Deut. 18. 4.) 5 The field of possession, (Numb. 35.) and both of these were common. These were not due unto them by the Law; save in the Land of Israel. The five things due to the Priests in every place, were; 1 The gifts (of the beasts slaine, Deut. 18. 3.) 2 The redemption of the First-borne son, (Numb. 18. 15.) 3 The Firstling of the Asse, (Exod. 34. 20. Num. 18.) 4 The restitution of that which is taken by rapine from a stranger, (Num. 5. 8.) 5 The devoted things, (Num. 18. 14) These five are common things, in all respects. Th[illegible: 1 letter] ▪ gift due unto them from the Sanctuary, was; 1 The skinnes of the Burnt-offrings, (Levit. 7. 8.) And the same Law was for the skinnes of the other most holy things: they all were the Priests. The gifts which the females had part in, as well as the male (Priests) were five. 1 The Heave-offring (or first fruits.) 2 The Heave-offring of the tithe. 3. The cake. 4 The gifts of the beast, (Deut. 18. 3.) 5. And the first of the fleece. Maimony in Biccurim ch. 1. sect. 1. &c. a covenant of salt] that is, a stable, firme and incorruptible covenant. So the kingdome over Israel was given to David and to his sonnes, by a covenant of salt, 2. Chron. 13. 5. and there the Greeke explaineth it, an everlasting covena[illegible: 1 span]. Vers. 20. Thou shalt have] This concerneth not so much Aaron himselfe, (who died before he came into the Land, Numb. 20. 28.) as his posterity; and not them only, but all the Levites; as alter Moses sheweth in Deut. 18. 1. The Priests the Levites; all the tribe of Levi, shall have no part, nor inheritance with Israel. inheritance in their land] which was divided by lot to the other tribes, according as God numbred them, when the tribe of Levi was numbred apart, Numb. 26. 53, 55, 57, 62. Notwithstanding, they had cities to dwell in, and suburb given from the other tribes, Num. 35. and in Ezek. 48. 10. &c. an holy oblation out of the spiritual land, is given to the Priests and Levites. a part or, a portion, a share among them. This word, though often it be spoken of a part or portion of land, as in Ios. 15. 13. and 19. 9. and 18. 5. &c. yet also it is meant of a part in the spoiles or prey, as in Numb. 31. 36. 1 Sam. 30. 24. And so it seemeth to be intended here, of the spoiles gotten by warre of the Canaanites, which were of great worth, as appeareth by Deut. 2. 35. and 3. 7. and 6. 11. so that Iosua said to some of the people, Returne with much riches unto your tents, and with very much cattell, and with silver, and with gold, and with brasse, and with iron, and with very much-raiment, &c. Ios. 22. 8. yet Levi might have none, because the Lord had given him his portion in the holy things; and hee was to war another warfare in the Lords Sanctuarie, Numb. 4. 23. and according to the Apostles doctrine, No man that warreth, intangleth himselfe with the affaires of this life; that he may please him who hath chosen him to be a souldier, 2 Tim. 2. 4. O[illegible: 1 letter] this matter the Hebrews say; All the tribe of [illegible: 1 word] are warned that they have no inheritance in the land of Canaan; likewise they are warned that they take no part of the spoile, at the time when they conquer the cities, Deut. 18. 1. And a sonne of Levi, that taketh a part of the spoile, is to be beaten: and if he have received an inheritance in the land, they are to taken away from him. It seemeth unto me, that these things are not spoken but of the land, which was promised by covenant to Abraham, Isaak and Iakob▪ &c. But all other lands; which any of the Kings of Israel should subdue, the Priests and Levites were for those lands, and the spoiles of them, like all other Israelites. And why had Levi no right of inheritance in the land of Israel, and spoiles thereof, with his brethren? Because he was separated to serve the LORD, and to [illegible: 1 word] ster unto him, and to teach his right wayes, and his just judgements unto many, as Deut. 33. 10. Therefore were they separated from the wayes of the world; they wage not war, like other Israelites, neither have they inheritance, &c. but they are the Lords power[illegible: 1 span] written, Blesse, Lord, his power, Deut. 33. 11. and the blessed (God) himselfe is their reward, as he saith, I am thy part and thine inheritance. Maimonytom. 3. Treat. of the Release and Iubilee, ch. 13. sect. 10, 11, 12. So in Ezek. 44. 28. God saith of the Priests, yee shall give them no possession in Israel, I am their possession. 1 I am thy part] both by the g[illegible: 1 letter]ts foreappointed, (as is said in Deut. 18. 1. the Fire-offrings of Iehovah, and his inheritance, shall they eat;) and by other blessings, wherewith he would abundantly recompence their worldly want, administring unto them his heavenly graces. Hereupon the godly testified their faith, and hope in God, by these and such like speeches; God is my part for[illegible: 1 span] Psal. 73. 26. Thou art my part, in the land of the living, Psal. 1. 42. 6. Iehovah is my part, saith my [illegible: 1 span] therefore will I hope in him, Lament. 3. 24. [illegible: 1 span] at thy word, [illegible: 1 word] that findeth great spoile, Psalm. 119. 162. Vers. 21. And to the sonnes of Levi] Now followeth the Law concerning the Levites, who were joyned to the Priests in service, and so in provision for their maintenance. And this word And, Ch[illegible: 1 letter]zkuni her [illegible: 1 span]teth as an addition to that which went before; saying that the covenant of salt for ever, was to the Levites also. all the tenth] or, all the tithes. This is the first tithe which the Israelites payed to the Levites; after which they separated a second tithe, which they themselves did eat before the Lord, the first yeare and the second, and every third yeare gave it to the Levites and poore: whereof see Deut. 14. 22, 23. &c. Touching this, the Hebrewes say, that the Israelites, After they had separated the great Heave-offring (or First-fruits spoken of in Numb. 18. 12.) they separated one of ten out of that which remained, and this is called the first tithe; and it is that which is spoken of in Numb. 18. 24. and this tithe was for the males and females of the Levites. They pay no tithe but of the choice (or best,) as it is said (in Numb. 18. 30.) When ye have heaved the fat thereof, &c. as the tithes which the Levites separate, is to be of the fat thereof; so the tithe which the Israelites separate from the floore or wine-presse, is to be of the fat. They pay not the tithe but by measure, or by weight, or by number. He that separateth this tithe, blesseth (God) first, as they use to blesse for other commandements: so he blesseth for the second tithe, and for the poore mens tithe, and for the tithe of the tithe, hee blesseth for every one severally. Maim. tom. 3. Treat. of Tithes, chap. 1. sect. 1. 13, 14, 16. Vers. 22. not come nigh any more] to serve in the Tabernacle, as they did in the rebellion of Korah, Num. 16. to beare sinne] that is, lest they suffer the punishment for their sinne. So in vers. 23. beare their iniquity; as in v. 1. to die] or, and die; see the notes on Gen. 2. 3. this sheweth the punishment to be death: the Greeke translateth it, deadly (or death-bringing) sinne. Vers. 23. beare their iniquity] that is, beare the punishment of their owne iniquity, if they transgresse; and of the peoples, if they suffer them to transgresse. Thus Sol. Iarchi expoundeth it; They the Levites shall beare the iniquity of the Israelites; for it is their duty to warne strangers from comming neere unto them. Vers. 24. Heave up] in Greeke and Chaldee, separate unto the Lord: so in vers. 26. This sheweth the tithes to be an oblation to the Lord, and a signe of the Israelites homage, subjection and thankfulnesse unto him for his blessings. And upon this ground, the Apostle proveth Melchisedek to be a greater Priest than Abraham, or Aaron; because Abraham (and all the Levites & Priests in his Ioynes) payed tithes to Melchisedek, Gen. 14. Heb. 7. Now consider how great this man was, unto whom even the Patriarch Abraham gave the tenth of the spoiles; Heb. 7. 4. Vers. 26. the tithe of the tithe] or, a tenth part of the tenth. Vers. 27. as the fulnesse] or, as the plenty, that is, the plentifull increase; or, the full that is ripe liquour: the Greeke translateth it, as the separated thing. Sol. Iarchi saith, Fulnesse meaneth the ripe fruit, which is full. See the notes on Exod. 22. 29. where this word is also used for Full ripe fruit. From hence the Hebrewes gather, that seeing the Levites first tithes, (out of which they payed the Priests tithes,) were as the corne of the floore, and liquour of the presse; therefore they were as common things. The first tithe is lawfull to be [illegible: 1 word] by Israelites, and lawfull to be eaten in uncleannesse, for there is in it no holinesse at all: and wheresoever holinesse, or redemption of the tithe is spoken of, [as in Levit. 27.] it is not meant but of the second [illegible: 1 span] they count the first tithes as common things, because it is said, And your heave-offring shall be reckoned unto you as the corn of the floore &c. as the floore and▪ wine-presse are common for every thing, so the first tithe (out of which the heave-offring is taken) is common for every thing. Maimony [illegible: 1 word]. of Tithe, chap. 1. s. 2. This is to be understood, after the Levites had separated the tenth of the tithe, then the rest should be common, like the corne of the floore, as is explained in vers. 30. Vers. 28. Thus you also] or, So you also; you Levites as well as the other Israelites, though you have no inheritance in the land, yet shall you honour the Lord with an heave-offring out of your first tithe: and it shall be reckoned or imputed unto you, as if you had lands and possessions, and offred tithes out of them. to Aaron] and so to his posteritie the Priests, as was observed in the ages following, as it is written, And the Priest the sonne of Aaron, shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithe, unto the house of our God, to the chambers into the treasure-house, Nehem. 10. 38. Thus also are we to understand the Apostle, when he saith that the Priests, the sonnes of Levi who receive the office of Priest-hood, have a commandement to take tithes of the people according to the Law, &c. Heb. 7. 5. that the Levites tooke them of the people immediately, and the Priest mediately, in taking the tithe of the tithe from the Levites, as this place sheweth, compared with Nehem. 10. 37, 38. Vers. 29. Out of all your gifts▪ This is more generall, and seemeth to imply, besides the tenth of their tithe, the tenth also of other things, as of their owne ground, the suburbs and fields which were given to the Levites, Num. 35. 4. So Chazkunt here saith, Out of all your gifts, yee shall heave up: to teach that even of the fruit that grew in the fields of the suburbs of the Levites cities, they were bound to give unto the Priests▪ &c. And it is proportionable, that as God was to be honoured with the tithes of other mens lands, so of the Levites, that they also hereby might signifie their homage and thankfulnesse to God. Yea the Hebrews bring the Priests themselves also under this dutie, saying; Levites and Priests doe separate the first tithe, for to separate out of it the heave-offring of the tithe. And so the Priests doe separate the other heave-offrings & the tithe for themselves, that the Priests may receive of all. Lest they should eat their fruits untithed, the Scripture saith, Thus you also shall heave up (Numb. 18. 28.) which we have heard expounded thus; YOV▪ these are the Levites; ALSO YOV, this implieth the Priests. Maim. Treat. of Tithe, ch. 1. sect. 3. the fat] that is, as the Chaldee expoundeth, the best, or fairest: in Greeke, the first-fruits: see before, on vers. 12. & 21. So Chazkuni here saith, Of all the best and of all the fairest thereof, yee shall separate out of it the hallowed part thereof; that it may be an heave-offering. Vers. 30. the revenue] in Greeke, the fruit of the threshing-floore. This word revenue, as the Hebrewes distinguish it, is corne after it is cared; and after it is threshed and fanned, it is called (dagan) corne. Maimony tom. 1. in Beracoth, ch. 3. sect. 1. Vers. 31. in every place] Sol. Iarchi explaineth it, though it be in the place of buriall; and that was an uncleane place. The first tithes therfore which were paid to the Levi[illegible: 1 letter]es, might be eaten by them as common things, in every place: but the second tithe (which the owners separated after the first, and did eat themselves,) might not be eaten every where, but before the Lord only, that is, within the citie of Ierusalem, after the Temple was built therein. See Deut. 14. 22, 23. &c. your house] that is, your houshold; as the Chaldee translateth it, the men of your house. a reward] or, wages; and so your due for your service: so the Apostle speaking of the honour due to the Ministers of Christ, saith, The labourer is worthy of his reward, 1 Tim. 5. 17, 18. and Christ himselfe sending his disciples to preach, said unto them, And in the same house remaine, [illegible: 1 letter]aing and drinking such things as they give: for the labourer is worthy of his reward. Goe not from house to house, Luke 10 7. Vers. 32. beare sinne for it] that is, beare the punishment of sinne for the tithe; which the Levites should doe, if they heaved (or separated) not a tenth part of the best of that tithe from it, as is before commanded. profane the holy things] Hebr. the holinesses. This is a generall warning both to Priests and Levites, that the holy things of the people be not profaned by them, nor suffered to bee profaned by others. And holy things might bee profaned, if either they were eaten out of the time limited by God, as in Lev. 19. 7, 8. or if the Priests were uncleane when they did eat them, as Lev. 22 2, 3, 9. or, if others did eat them, to whom they did not pertaine; as Levit. 22. 10, 15, 16. or if other the like unlawfull actions were done or suffered. The Ministers of God therefore had this charge upon them, by all meanes to sanctifie the Lord, his Tabernacle and holy things; that so they might procure the welfare and salvation both of themselves and others; as 1 Tim. 4. 16.