Commentary on Numbers, Book · Chapter 18

Commentary on Numbers · Book · Chapter 18

p. 328CHAP. XVIII.

Chapter XVIII Verſe 1 Ver. 1. AND the LORD ſaid unto Aaron.] By the hand of Moſes, it is moſt likely; unto whom God was wont to Communicate all that he would have delivered, either to Aaron, or to the People, XVII. 4. And having done more Miracles than one, to eſtabliſh Aaron in the Prieſthood; he now lets him know that the Honour he had done him, was an Office of great Weight and Burden; wherein he was to behave himſelf, with great Care and Circumſpection. And withal, he again declares what the Duty of the Levites was, together with the Prieſts; from v. 1. unto v. 8. And from thence he proceeds to tell them, what Maintenance he had ſetled upon both; for their encouragement in doing their Duty: as I ſhall obſerve in the proper places.

Thou and thy Sons, and thy Father's Houſe with thee.] You and the Levites, (whom he calls his Father's Houſe) who had the Charge of the Sanctuary.

p. 329Shall bear the Iniquity of the Sanctuary.] If the Sanctuary were profaned, through the Negligence of the Levites, who were to keep Strangers, and People in their Uncleanneſs, from entring into it; and if the Prieſts were remiſs, and did not take care to ſee the Levites do their Duty; the Puniſhment of ſuch Prophanation, he tells them, ſhould fall upon them.

And thou and thy Sons with thee.] i. e. Aaron and the Prieſts alone.

Shall bear the Iniquity of the Prieſthood.] Suffer the Puniſhment of it; if they permitted any Perſon, who was not of the Line of Aaron to offer Incenſe, or perform any part of the Prieſt's Office: or if they themſelves ſhould miniſter in their Uncleanneſs, or having any Blemiſh, or did any thing contrary to the Rules of their Office.

This was ſome comfort to the People, who were afraid they ſhould die, for every Error committed in their Approaches to the Sanctuary, (XVII. 12, 13.) for which he aſſures them he would puniſh the Prieſts and the Levites, and not them. And it alſo ſerved to remove the Peoples Envy to the Prieſt, whoſe Dignity they ſaw accompanined with ſuch great Danger.

Ver. 2. And thy Brethren alſo of the Tribe of Levi, Verſe 2 the Tribe of thy Father.] This alſo was a Comfort to the Levites, and deſigned to make them more contented than they had been, in their Inferior Offices, that the Priests were to look upon them as their Brethren.

Bring thou with thee.] Into the Tabernacle.

That they may be joyned with thee.] As Aſſiſtants to thee there.

p. 330And miniſter unto thee.] In ſuch things as I have mentioned; See upon III. 6.

But thou and thy Sons with thee ſhall miniſter before the Tabernacle of Witneſs.] The words, ſhall miniſter, not being in the Hebrew, ſome think he ſtill ſpeaks of the Levites, and tranſlate the words thus, Both to thee and to thy Sons with thee (they ſhall miniſter, as was ſaid before) before the Tabernacle of Witneſs. But they that are of this Opinion, do not conſider what is meant by the Tabernacle of Witneſs, which ſignifies the moſt Holy Place, (See IX. 15. X. 11.) before which the Levites did not miniſter; but before the Tabernacle of the Congregation, as Moſes expreſly ſpeaks, III. 7. (See there) where they attended upon the Prieſts in the Court of the Sanctuary; in which the Prieſts only could miniſter; as Aaron alone did, upon one certain day only, in the moſt Holy Place.

Verſe 3 Ver. 3. And they ſhall keep thy Charge, and the Charge of all the Tabernacle.] Of the outward part of it. See III. 7, 8. and carry the Veſſels belonging to the inward part, viz. the Sanctuary, IV. 15.

Only they ſhall not come nigh the Veſſels of the Sanctuary.] They were not to touch them when they carried them, IV. 15. nor to ſee, when they were covered by the Prieſts, IV. 19, 20.

And the Altar.] I take this to be meant, not only of the Altar of Incenſe, but alſo of the Burnt-offering: unto which they were not to approach, nor touch it, while they attended upon the Prieſts; who only could miniſter there. This is juſtified from XXIX Exod. 37. where this Altar is ſaid to be most holy, and whoſoever touched it, is required to be holy.

p. 331That neither they nor you alſo die.] They for preſuming to go beyond the Bounds of their Office; and the Prieſt for permitting them.

Ver. 4. And they ſhall be joyned unto thee.] He would Verſe 4 have the Prieſts look upon the Levites, as part of that ſacred Body of Men, that waited upon God in the Tabernacle, though in an inferiour Office. And indeed, the very Name of Levi imported as much; and denoted them to be Adjuncts to ſome other Perſons. Accordingly we find, in after times, that as the Levites were a guard on the outſide of the Temple, ſo the Prieſts watched within it.

And keep the charge of the Tabernacle of the Congregation, for all the Service of the Tabernacle.] See III. 7, 8. The heavieſt part of their Service, which is called their Burden, is mentioned particularly IV. 3, 4. and the reſt of that Chapter.

A Stranger ſhall not come nigh unto you.] This ſeems to relate both to the Prieſts, and to the inferiour Miniſters; that none ſhould preſume to perform the Office of the former, but only the Family of Aaron; nor of the latter, who were not of the Tribe of Levi. But the Hebrew Doctors, particularly Maimonides by Zar (a Stranger) underſtand in this place, every one that was not of the Seed-male of Aaron. So that the Sons of his Daughters ſhould not miniſter. For the Sons of Aaron, ſaith he, (Riath Hammikdaſh, cap. 9.) are appointed, and none other, to lay things in order for Sacrifice, I Lev. 5. and to burn the Fat of the Peace-offerings upon the Altar, III Lev. 8. His Daughters were uncapable of it; and ſo were all thoſe that deſcended from them. The ſame may be ſaid of the Levites.

p. 332Ver. 5. And ye ſhall keep.] That is, the Prieſts were bound to do what follows.

The charge of the Sanctuary.] Whereas they alone Verſe 5 were to miniſter; ſo they were to take care of all the holy Things therein contained, (the Shew-bread, Lamps, &c.) and to cover them when they were to be removed, IV. 5, 6, &c.

And the charge of the Altar.] Of Burnt-offering; where they only were to offer Sacrifice, and to take care of every thing belonging to it, IV. 3, 14.

That there be no wrath any more upon the Children of Iſrael.] That you may by your care and conſtant Admonitions, prevent the Children of Iſrael from running into ſuch Prophanations, much more from ſuch Intruſions into the Sacred Offices, as may bring God's moſt high Diſpleaſure again upon them.

Verſe 6 Ver. 6. And I, behold, I have taken your Brethren the Levites, from among the Children of Iſrael.] III. 12, 41, 45. VIII. 6, 16, 18. The Levites are again called their Brethren, that the Prieſts might not deſpiſe them, becauſe they ſerved in a lower Condition; but treat them with Kindneſs and Brotherly Affection.

To you are they given as a gift.] See III. 9. but eſpecially VIII. 19.

For the LORD.] To aſſiſt you in your miniſtry to the LORD.

To do the Service of the Tabernacle of the Congregation.] This hath been repeated very often, III. 7, 8. IV. 3, 4, 23, &c. VIII. 19, 22, 24. and here is mentioned again, that the Levites might be poſſeſſed with this opinion, that they were but Miniſters to the Prieſts; and therefore ought not to preſume hereafter, to aſpire, as Korah did, to the Office of Prieſthood.

p. 333Ver. 7. Therefore thou and thy Sons with thee ſhall keep your Prieſts Office.] Preſerve it to your ſelves, and ſuffer no other Perſon to invade it.

For every thing of the Altar.] Theſe words, and Verſe 7 the following, briefly declare what is meant by the Prieſts Office. First, To offer Sacrifice at the Altar of Burnt-offering, and ſprinkle the Blood, &c.

And within the Veil.] Next to perform all the Service of God within the Sanctuary. For in the Hebrew the words are, and for within the Veil: which is a ſhort form of Speech, importing both all that was to be done in the Sanctuary, by the Sons of Aaron, (as burning Incenſe, putting on the Shrew-bread, and lighting the Lamps) and likewiſe all that was to be done in the moſt Holy Place, by Aaron himſelf on the Day of Atonement. For the word Paroceth always ſignifies the inner Veil before the moſt Holy Place; the outward Veil being conſtantly called Maſack. And therefore the exacteſt Tranſlation of the Hebrew words lemibbeth laparoceth is this, for within the Houſe (i. e. the Holy Place) for the Veil; i. e. with the Veil, in the moſt Holy Place.

And ye ſhall ſerve.] In theſe Places ye alone ſhall ſerve; and imploy no Body elſe.

I have given your Prieſts Office unto you, as a Service of gift.] He would have the Levites to know, that Aaron and his Sons had not arrogantly uſurped this Office of miniſtring alone at both the Altars; but he had freely beſtowed it upon them, and appropriated it unto them.

And the Stranger.] Though a Levite, if he be not of the Family of Aaron.

p. 334That cometh nigh.] Preſumes to offer Sacrifices at the Altar of Burnt-offering; or Incenſe at the golden Altar.

Shall be put to death.] This is repeated by reaſon of the late Rebellion of Korah and his Complices; who, aſpiring to the Prieſthood, came to a fearful end. See III. 10.

Verſe 8 Ver. 8. And the LORD ſpake unto Aaron, ſaying.] Having told him, in the foregoing part of the Chapter (particularly in the foregoing verſe) what ſhould be the Work of him and his Sons, he proceeds to tell him what recompence he ſhould have for his Service at the Altar of Burnt-offerings, and in the Sanctuary. Of which he gives him a large account, (from this verſe to the 20th) that he might want no incouragement to Care and Diligence in his Employment.

Behold, I alſo, I have given thee the charge.] He bids him obſerve the large Grant which he now makes him, as well as the Work he had laid upon him. For by giving him the charge of what follows, he means beſtowing them upon him for his own uſe; with a Charge to let none have them but himſelf.

Of my Heave-offerings, of all the hallowed things of the Children of Iſrael. See VII Lev. 34. and below v. 11. of this Chapter.

Ʋnto thee have I given them, by reaſon of the anointing.] Becauſe thou art Conſecrated, by being anointed with the Holy Oyl to the Office of a Prieſt, VIII Lev. 12.

And to thy Sons by an Ordinance for ever.] See VII Lev. 34.

p. 335Ver. 9. This ſhall be thine of the most holy things.] He begins with thoſe things which might be eaten only by the Prieſts themſelves.

Reſerved from the fire.] From the Altar of Burnt-offering: Verſe 9 for there were ſome things, called most holy, which were their Portion, that came not from thence, but out of the Sanctuary; viz. the twelve Cakes, which were taken off the Table, and given to Aaron and his Sons every Sabbath Day, XXIV Lev. 5, 6, 7, 8, 9.

Every Oblation of theirs.] In the Hebrew, all their Korbans: which is a larger word than Sebach; comprehending not only ſuch Sacrifices as were killed at the Altar, (which are properly called Zebachim) but all the Mincha's or Meat-offerings (as we tranſlate it) which were of things inanimate. And the Sacrifices of Birds alſo, whoſe Blood was never poured out at the Altar. And therefore Korban ſeems here to be a general word, comprehending all the Particulars which follow: eſpecially if all be tranſlated exactly as the words are in the Hebrew.

Every Meat-offering of theirs, &c.] In the Hebrew the words are, For all their Meat-offerings. Which makes the ſence plainer, if the whole be thus tranſlated, All their Korbans (or Oblations) for all their Meat-offerings, and for all their Sin-offerings, and for all their Treſpaſs-offerings: of all which the Prieſt had a part. Concerning the Meat-offerings, or rather the Bread-offerings, (for ſo Mincha may moſt fitly be tranſlated, the Sacrifices being Fleſh, which were not eaten without Bread and Drink, that were their Concomitants) See II Lev. 3, 10. VI. 15, 16. Wh…e the Fleſh of the Sin-offerings, except thoſe … was brought into the moſt Holy Place, is … unto them, v. 26. And ſo are the Treſpaſs … p. 336ſo, in the next Chapter, VII Lev. 6, 7. As for Burnt-offerings, they were wholly the LORD's; and Peace-offerings were not accounted things most holy; but reckoned among the leſs holy, as appears from v. 11. of this preſent Chapter.

Which they ſhall render unto me.] Theſe words relate only to the Treſpaſs-offerings, immediately beforenamed: which were attended with a recompenſe of the Wrongs done, either unto the LORD, V Lev. 15, 16. or unto their Neighbours, VI Lev. 5. V Numb. 8, 9.

Shall be most holy for thee, and for thy Sons.] To be uſed by none elſe; as it follows in the next verſe.

Verſe 10 Ver. 10. In the most holy place ſhalt thou eat it.] i. e. In the place where they performed their Sacred Office, (in that part of the Tabernacle next the Sanctuary) which is called most holy, in compariſon with the reſt, which were further off: becauſe none might enter into it but the Prieſts alone. See Note upon VI Lev. 16. where it is ſaid expreſly, It ſhall be eaten in the holy place; in the Court of the Tabernacle of the Congregation. And ſee v. 26. and X. 12, 13.

Every Male ſhall eat it.] And none elſe, as the places fore-mentioned expreſly limit it, II Lev. 3, 10. VI. 18, 29. VII. 6.

It ſhall be holy unto thee.] Peculiarly ſeparated from the uſe of all other Perſons, but only Aaron and his Sons.

Verſe 11 Ver. 11. And this is thine.] Now he mentions the leſs holy things, as before the most holy: which he beſtowed upon him and his whole Family.

p. 337The Heave-offerings of their Gift, with all the Wave-offerings of the Children of Iſrael.] That is, the Breaſt of their Peace-offerings, (which are here called their Gift) which was waved before the LORD; and the right Shoulder heaved; and then given to the Prieſt for his Portion, VII Lev. 30, 31, 32, 33, 34. And ſo was the right Shoulder of the Ram, which was offered for the Nazarite, VI Numb. 19, 20.

I have given them unto thee, and unto thy Sons, and to thy Daughters with thee, &c.] Theſe were not confined to the Males only, but might be eaten by their Daughters alſo, X Lev. 14.

Every one that is clean in thy Houſe, ſhall eat of it.] Not only their Wives, and their Daughters that were not married, but thoſe who were Divorced, or Widows, and returned to their Fathers Houſe, without Children; or had Children begotten by a Prieſt, (See XXII Lev. 13.) together with their Servants alſo, whether bought with their Money, or born in their Houſe; though not hired Servants, or mere Sojourners, XXII Lev. 10, 11. But theſe things were to be eaten in a clean place, (X Lev. 14.) ſomewhere within the Camp, as afterward in Jeruſalem, (XII Deut. 6, 7, 17, 18.) And no unclean Perſon permitted to eat of them, VII Lev. 20, 21. XXII. 4. And beſides, when any Iſraelite killed an Ox, a Sheep, or a Goat for his own uſe, he was bound to give the Prieſt the Shoulder, the two Cheeks, and the Maw; as the Jews underſtand, XVIII Deut. 3.

Ver. 12. All the beſt of the Oyl, and all the best of Verſe 12 the Wine, &c.] The Greek tranſlate the Hebrew word Cheleb (fat) by foreign, marrow, XLV Gen. 18. but here foreign, the First-fruits of the Oyl, &c. ſignifying theſe Firſt-fruits were to be of the very beſt of p. 338all the things here mentioned; which were to be brought in the beginning of the Vintage, and of the Harveſt. The preciſe quantity of which is no where determined; but, they ſay it was at leaſt the ſixtieth part of the whole, See XXII Exod. 29. XXIII. 19. XVIII Deut. 4. where he ſpeaks of the Firſt-fruits, which every private Man was to offer; beſide which there was a Firſt-fruits offered in the Name of the whole Congregation, XXIII Lev. 10, 17. All which belonged to the Prieſts as a Reward of their Service.

The First-fruits of them, which they ſhall offer unto the LORD, them have I given thee.] Our Mr. Thorndike thus diſtinguiſhes the two ſorts of Firſt-fruits, mentioned here, and in other places. The one was to be taken by the Prieſts at the Barn and Wine-Preſs, as he thinks that here ſpoken of was. The other was to be brought to the Sanctuary, viz. thoſe mentioned XXII and XXIII Exod. and XXVI Deut. 1, 2. The quantity of either of them being in the moderate account, a fiftieth part, as S. Hierom determines upon XLV Ezek. which is agreeable to the Jewiſh Conſtitutions in Maimonides of First-fruits, cap. 2. and of Separations, cap. 3. But the Scripture, XLV Ezek. 13. requires only the ſixtieth part. See Rights of the Church in a Chriſtian State, p. 210.

Verſe 13 Ver. 13. And whatſoever is first ripe in the Land which they ſhall bring unto the LORD, ſhall be thine.] Some take this to ſignifie the First-fruits of all other things, beſides Corn, Wine and Oyl mentioned in the foregoing Verſe. But it being a different word from that which we tranſlate Firſt-fruits, (viz. Biccurim, not Reſhith) it is moſt likely he here intends, either the things first ripe (as we tranſlate it) before p. 339the reſt of the Harveſt and Vintage; or thoſe voluntary Offerings of this ſort, which any one pleaſed to make: which ſeem to be intended in theſe words, which they ſhall bring unto the LORD; i. e. of their own good will; over and above the ordinary Firſt-fruits.

The Jews generally underſtand by Biccurim ſuch things as are ripe before the reſt, either in the Field as elſewhere; whether they were Wheat, Barley, or any other ſort of Grain; or Figs, Grapes, Pomegranets, Olives or Dates, which they bound about with a Ruſh, and ſaid, Let this be for the Firſt-fruits. Which every Man might bring in what meaſure he pleaſed, none being appointed by the Law.

Every one that is clean in thy Houſe ſhall eat of it.] The whole Family of the Prieſts, if they were under no pollution. See v. 11.

Ver. 14. Every thing devoted in Iſrael, ſhall be thine.] Verſe 14 Of thoſe things which the Hebrews call Cherem (a thing devoted) Moſes ſpeaks in XXVII Lev. 21, 28. And they were either ſimply devoted, in ſuch words as theſe, Let this thing be a Cherem: Or with an addition (determining it to a certain uſe) Let this be a Cherem offered by me, for holy uſes. The firſt ſort were wholly the Prieſts: but the latter were employed about the Temple, or the Veſſels of it, or the Prieſts Garments. And theſe devoted things, which became the Prieſts Portion, differed in this from Free-will-offerings, that every thing which was offered as a Cherem, might be eaten only by the Prieſts in the Holy Place; but other Free-will-offerings by the whole Family, in any clean place.

Ver. 15. Every thing that openeth the Matrix in all Verſe 15 Fleſh which they bring unto the LORD, whether it be of p. 340Men or Beaſts, ſhall be thine.] That which firſt came out of the Womb of any Creature was to be the Prieſts, if it were a Male. If a Female were the Firſt-born, and a Male followed next, that was not the Prieſts, becauſe it did not open the Womb, as the Hebrews expound it. See XIII Exod. 2.

Nevertheleſs the Firſt-born of Man ſhalt thou ſurely redeem, and the Firſtling of unclean Beaſts ſhalt thou redeem.] See XIII Exod. 13. XXXIV. 20.

Verſe 16 Ver. 16. And thoſe that are to be redeemed.] Viz. Of the Firſt-born of Men mentioned before, (not of unclean Creatures which were to be redeemed by a Lamb, XIII Exod. 13.) and that after they were eight Days old, XXII Exod. 30.

From a Month old ſhalt thou redeem.] Then the Money was due, but they commonly ſtaid till the fortieth Day, when the Woman was purified.

According to thy eſtimation.] Some think this relates not to what follows, that the Prieſt ſhould ſet a value upon them, (for that was a ſet rate, five Shekels for every one) but to what goes before, that after a Child was a Month old, the Prieſt ſhould appoint a day for the payment of the Redemption-money: either immediately after the Women had lain in a Month, or on the fortieth Day, that ſhe might be Purified, and the Child redeemed, both together. But it rather refers to what follows; for though the price be determined, yet ſo it is in another caſe, XXVII Lev. 3, 4. and notwithſtanding is ſaid to be by the eſtimation of the Prieſt; becauſe he was to take this Money, not according to the quality of the Perſon, but as much of a poor Man as of a rich, and not more of a rich Man than of a poor.

p. 341For the Money of five Shekels, &c.] Which was the price ſet upon the Firſt-born, when they were exchanged for the Levites, III. 46, 47. This Redemption of every Firſt-born, was a matter of great Importance, and therefore ſo often mentioned, as a very learned Friend of mine, Dr. Alix, obſerves in his Reflections on the four last Books of Moſes, Chap. 3. For as the Separation of the Tribe of Levi to God's Service inſtead of the Firſt-born, whom God ſpared and preſerved in Egypt, (of which we read in the third Chapter of this Book) made every Levite become a living Memorial of that great Miracle wrought at the Iſraelites going out of Egypt; ſo this Law concerning the Redemption of the Firſt-born, made a further impreſſion upon their Minds, of that mighty Hand of God which compelled Pharaoh to let the Iſaelites depart out of his Country.

Ver. 17. But the firſtling of a Cow, or of a Sheep, or Verſe 17 a Goat, thou ſhalt not redeem.] For they were clean Creatures: and only unclean Beaſts were to be Redeemed, v. 15.

They are holy.] Separated by my appointment for an holy uſe; viz. to be offered in Sacrifice; not redeemed, or put to any other uſe.

Thou ſhalt ſprinkle their Blood upon the Altar, and burn their fat, &c.] Juſt as they did with their Peace-offerings, VII Lev. 31, 33.

Ver. 18. And the fleſh of them ſhall be thine.] The Verſe 18 whole Body of the Beaſts, (not merely ſome part of them) after the Fat was burnt, became the Prieſts intirely.

As the Wave-breaſt and the Heave-right-ſhoulder are thine.] As theſe parts of the Peace-offerings were the Prieſts, (See v. 11.) ſo that all their Family, who p. 342were clean, might eat of the Fleſh of theſe Firſtlings, as they did of thoſe parts of the Peace-offerings.

Verſe 19 Ver. 19. All the Heave-offerings of the holy things, which the Children of Iſrael offer unto the LORD.] He repeats what he had ſaid in the beginning of this Diſcourſe, v. 8. that he had given him all the Heave-offerings; which comprehend thoſe mentioned VI. 19, 20.

Have I given thee, and thy Sons and thy Daughters with thee, by a Statute for ever.] Settled upon the Prieſts and their whole Family for their Support, by an unalterable Law. See v. 11.

It is a Covenant of Salt for ever before the LORD, unto thee, &c.] i. e. An everlaſting Covenant, never to be revoked. See upon II Lev. 13. And theſe things being to be eaten before the LORD, there was a place in the Court of the Women, where they feaſted upon them, as L'Empereur obſerves upon Middoth, cap. 2. ſect. 6.

Verſe 20 Ver. 20. And the LORD ſpake unto Aaron, ſaying.] See v. 1.

Thou ſhalt have no Inheritance in their Land.] i. e. In the Land of the Children of Iſrael, whom he ſpeaks of in the foregoing verſe. Where having told him what reward he and his Family ſhould have for his Service, he bids them be ſatisfied therewith, and not expect any more. And indeed it was ſo very liberal a Proviſion, that their deſires could not reaſonably extend any further. For as they had two ſorts of Firſt-fruits (as I obſerved v. 12.) ſo after a Tythe of that which was given to the Levites, there was another Tythe of what remained to be ſpent in ſacrificing at Jeruſalem: that is, for the moſt part, upon the Prieſts and Levites, p. 343unto whom, and unto the Poor, it wholly belonged every third Year, XIV Deut. 22, 28. XXIII Exod. 19. XXXIV. 20. Add hereunto the Firſt-born, all the Sin-offerings, and their ſhare in the Peace-offerings, and the Skins of the Sacrifices (which alone, as Philo obſerves, was a great Revenue) and it will appear, it could not be ſo little as a fifth part of the Fruit of the Country that came to the Prieſts for their Maintenance, as Mr. Thorndike obſerves in the Rights of the Church in a Chriſtian State, p. 211.

Neither ſhalt thou have any part among them.] When the Land was divided, no fields, or Vine-yards, &c. were to be given to the Prieſts, or to any of the Tribe of Levi. And as the Jewiſh Doctors ſay, they were to have no part among their Brethren in the Spoil. So Jarchi upon this place, and Maimonides, and others, who indeavour to anſwer the Objection which may be raiſed againſt this from the XXXIſt Chapter of this very Book, v. 28, 29. Where a Tribute was taken of the Prey they got from the Midianites, and given to Eleazar and the Levites. This Tribute, ſay they, was offered becauſe the Spoil came by executing God's Vengeance upon a Land that was not theirs, XXV. 17. But of the Land of Sihon and Og, (which God beſtowed upon them, as he did the Land of Canaan) nothing was given to the Prieſts and Levites; for they were admoniſhed to the contrary (as they underſtand them) by theſe words, Neither ſhalt thou have any part among them; no not of the Spoil.

Certain it is, that of the Land of the Country they were to have no part, God having otherwiſe provided for them; that they might attend wholly to his Service, and not ſpend their time in Tilling the p. 344Ground, or feeding Cattle: which would have taken up their Thoughts very much from their Sacred Employment. Yet the Levites had certain Cities and their Suburbs aſſigned to them, XXXV. 2, &c. (which was executed by Joſhua, as God commanded, XXI Joſh. 2, 3.) whereby they were diſperſed among the Tribes of Iſrael, that they might the better inſtruct the People in the Divine Law, XXXIII Deut. 10. 2. Chron. XXX. 22. II Malachi 4, 5, &c. By accident alſo the Prieſts came to have ſome Land. See XXVII Lev. 20, &c. and my Notes there.

I am thy part and thine inheritance among the Children of Iſrael.] For they were maintained in his Houſe, and lived upon his Altar, and fed from his Table; as it is explained in XIII Joſh. 14. The Sacrifices of the LORD God of Iſrael made by fire, are their inheritance, as he ſaid unto them. Which is given as the reaſon why Joſhua gave them no Inheritance. And ſee v. 33. of that Chapter, where the LORD God of Iſrael is ſaid to be their Inheritance. Who, it appears by the foregoing part of this Chapter, and other places, made ſuch an ample Proviſion for them, that if he had given them any part of the Land of Canaan together with it, there had been too great an inequality between them, and the reſt of the Tribes of Iſrael. For without any ſhare in the Land, their Portion was far richer than that of any other Perſons whatſoever. I have ſaid enough to prove this already, but it may not be amiſs to ſet it before the Reader again, a little more diſtinſtly. As they had yearly the Firſt-fruits of the whole Country, which was at leaſt the ſixtieth part of the Fruits it produced; and the tenth part of the Tithe given to the Levites, (as it follows below v. 26.) and p. 345all Free-will-offerings; together with the Money which aroſe out of Perſons and Things devoted unto God; and all the Firſtlings, of Cows, Sheep and Goats; and the Redemption-Money for the Firſtlings of ſuch Creatures as were unclean: So they had all the Meat-offerings, Offerings for Sin and Treſpaſs-offerings; together with the Breaſt and Shoulder of all Peace-offerings, and the Skins of all Burnt-offerings; and the Loaves made of the firſt Dough, and the Shew-bread, and (as Joſephus and others expound XVIII Deut. 3.) a conſiderable part of every beaſt that was killed for private uſe; beſides the Cities and Land about them which were aſſigned to the Levites. Which if well weighed, there will appear a vaſt difference between the Prieſts and the reſt of the People. For the Firſt-fruits alone, if they were not leſs than the ſixtieth part of the product of the Country might ſeem ſufficient, eſpecially if the Firſtlings be added; the Prieſts not being the ſixtieth part of the People; no, nor the hundred part, as learned Men have computed. See Bonfrerius.

Ver. 21. And behold.] Now he gives the Levites Verſe 21 notice of the Recompence he would make them for their Service, as he had told the Prieſts what they ſhould have for theirs. And Aaron hath the delivery of this Grant made to them from God, that they might ſee he did not mind himſelf, and the Intereſt of his own Family only.

I have given the Children of Levi all the tenth in Iſrael.] See XXVII Lev. 30. and 2 Chron. XXXI. 5, 6. where they are diſtinctly mentioned. Aben-Ezra thinks the tenth rather than any other part was aſſigned, becauſe it was a perfect Number: Ten being in ſimple Numbers the higheſt to which we can ariſe, p. 346without repeating the Numbers under it. For it is (as he ſpeaks) the beginning of the ſecond Combination, and the end of the firſt; whereupon all Numbers do depend. Which our Mr. Mede hath expreſſed, in my judgment, far better; who looks upon it as God's favourable dealing with men, in requiring but the Tenth; which is in truth the least part of their Goods, according to the firſt Diviſion. For when we proceed beyond Ten, we begin to make a new Diviſion, as Eleven is ten and one, &c. But we need not have recourſe to ſuch Niceties. See upon Geneſis XXVIII. 22.

For an Inheritance.] Inſtead of a ſhare in the Land of Canaan, which other Tribes had divided among them. And a larger Inheritance this was than any other Tribe poſſeſſed: for this was the ſmalleſt Tribe of all, as appears by comparing the account which is given of them, in the beginning of this Book. For all the Males of this Tribe, from a Month old and upward, were but Two and twenty thouſand, III. 29. Whereas in the Tribe of Judah alone there were above Threeſcore and fourteen thouſand Men of War, I. 26, 27. And yet the Levites had a tenth part of the product of the whole Country; and the twelve Tribes had only the other nine parts among them. Such a care had God of thoſe who were peculiarly devoted to his Service.

For the Service which they ſerve, &c.] As a Reward of their Service; of which ſee Chapter IV.

Verſe 22 Ver. 22. Neither muſt the Children of Iſrael henceforth come nigh the Tabernacle of the Congregation.] Or rather, Therefore the Children of Iſrael muſt not come nigh, ſo as to perform any of the Offices belonging to the Prieſts and Levites; who were appointed to do p. 347every thing belonging to the Service of God there; and had their Reward for it alſo appointed.

Lest they bear ſin, and die.] Be puniſhed with Death: which is often threatned to ſuch Preſumption.

Ver. 23. But the Levites ſhall do the Service of the Verſe 23 Tabernacle of the Congregation.] It was their work and no Bodies elſe: and therefore no other Perſons were to meddle with it. That is, they alone guarded the Tabernacle, and afterwards the Temple; opened the Gates of it; kept out all Strangers, (i. e. all but Prieſts and Levites) carried the Tabernacle, and its Veſſels when they were to be removed, &c.

And they ſhall bear their Iniquity.] They ſhall die for it; if they permit any one elſe to come there and do their work. See v. 1.

It ſhall be a Statute for ever throughout their Generations, that among the Children of Iſrael they have no Inheritance.] As all other Perſons were excluded from ſerving in the Tabernacle; ſo they who ſerved there were ſhut out from having any Inheritance among their Brethren. This was made an unalterable Law, which provided another ſeparate Maintenance for them, by the Tythes of all the Land; as here it again follows.

Ver. 24. But the Tythes of the Children of Iſrael, which Verſe 24 they offer as an Heave-offering unto the LORD.] That the People might not grudge to pay them the Tythes for their Service, he repreſents them as an Heave-offering which they offered to God, in Gratitude to him, of whom, as the Supreme Landlord, they held that Land. Not that they were heaved up or waved before the LORD; but they were of the ſame Nature with thoſe things that were ſo offered to him, i. e. p. 348Holy Things, ſeparate to his uſes: all which are called by this Name of Terumah, v. 8. And particularly all the Offerings which God required to be freely brought, for the building him a Sanctuary, are called by this Name of Terumah, or Heave-offering, XXV Exod 2. See there.

I have given to the Levites to inherit.] The Iſraelites gave them to God; and he gave them to the Levites for their Inheritance; who had as much right to them, as the other Tribes had to their Land. Which was the reaſon he ordered they ſhould have no Portion of the Land of Canaan with the other Tribes, as it here follows; therefore have I ſaid unto them, among the Children of Iſrael ſhall they have no Inheritance: For he had given them the Tythes to inherit. But R. Solomon Jarchi obſerves alſo, that the Levites themſelves had no right to them, till they had taken out the tenth part from their Tenth, and given it to the Prieſts; as is here immediately directed.

Verſe 25 Ver. 25. And the LORD ſpake unto Moſes, ſaying.] In all the foregoing part of the Chapter, (v. 1, 8, 20.) the LORD ſpake unto Aaron (though by Moſes) but here his Order is particularly directed to Moſes; becauſe that which follows would better come from him, than from Aaron: Who was employed in acquainting the Levites with the Donation God had made of the Tythes to them, v. 21. but it would not have been ſo proper for him to tell them, what was to be given out of the Tythes to himſelf, and to the Prieſts.

Verſe 26 Ver. 26. Thus ſpeak unto the Levites, and ſay unto them, When ye take of the Children of Iſrael the Tythes, which I have given you from them for your Inheritance.] In theſe words Moſes confirms the report which p. 349Aaron had made to them, that the Tythes of the Land ſhould be theirs, and their Brethren the Children of Iſrael have no right to them.

Then ſhall ye offer up an Heave-offering for the LORD.] As the Iſraelites made their grateful Acknowledgments to God by offering their Tythes to him, for the uſe of his Servants the Levites, (v. 24.) ſo it was but fit that the Levites ſhould be ſo grateful as to offer to him the Tythe of their Tythes (as it here follows) for ſuch uſes as he ſhould appoint.

Even a tenth part of the Tythe.] For the tenth part which God reſerved to himſelf out of the Land which he gave the Children of Iſrael, was a kind of Rent paid to him their Supreme LORD: And he aſſigning this Rent over to the Levites for their Maintenance, thought good notwithſtanding to reſerve a Tythe of this tenth part to himſelf; that thereby he might, as it were, hold his Poſſeſſion, and keep Seiſin (as the Lawyers ſpeak) of his own Inheritance.

Ver. 27. And this your Heave-offering ſhall be reckoned Verſe 27 unto you.] Be accepted by God, as the Offerings heaved up to him in the Sanctuary are, (v. 24.) though it be but the hundredth part of the whole Fruit of the Land.

As though it were the Corn of the Threſhing-floor, and as the fulneſs of the Wine-preſs.] As if you paid ſuch a Tythe, as the Iſraelites do to you, out of all their own Fields and Vineyards. That is, they were to believe their Offering of this ſmall part to be as acceptable to God, as that of all the Tribes of Iſrael: and that they ſhould have the ſame right to what remained, when they had done this, as the People had to p. 350all the reſt of the Fruits of the Earth, when they had paid the tenth part to the Levites.

Ver. 28. Thus you alſo ſhall offer an Heave-offering Verſe 28 unto the LORD, of all your Tythes which ye receive of the Children of Iſrael.] He would have them know that he ordered this, becauſe he would not have the Levites alone offer nothing to him, from whom they received ſo much; but they alſo ſhould make him a grateful Acknowledgment as well as others.

And ye ſhall give thereof the LORD's Heave-offering.] It is called ſo often the LORD's Heave-offering, that they might the more willingly pay it; out of a thankful ſenſe of what they owed to him, the Donor of all.

To Aaron the Priest.] This Tythe is thought by ſome to have been deſigned for the High-Prieſt alone. Two great Men in their time were of this Opinion, viz. Nicolaus Lyra, and the famous Alphonſus Toſtatus. And another very learned Perſon of our own (Biſhop R. Montagu) thinks it not altogether improbable, that ſuch a Proviſion as this, might be made for the High-Prieſt and his Family, State and Dignity; he being a Man of great Power and Might, only leſs than the Kings of Iſrael; and the inferiour Prieſts having a noble Maintenance, without this, from the Firſt-fruits and Offerings of the People.

But there is nothing to ſupport this, but the mere Letter of the Text; for Joſephus expreſly ſays the contrary, Lib. VI. Archaeolog. cap. 4.) and ſo do the generality of the Jewiſh Writers, and St. Hierom alſo: that all the Prieſts had their ſhare in this Tenth paid by the Levites. Which till it was paid, the Levites might not ſpend, to their own uſe, any part of their p. 351Tythe. And to ſecure this, the Prieſt was to be with the Levites, when they took Tythes, (as we read X Nehem. 37, 38▪) to take care that they ſet out a tenth part of them for the Prieſts. Whereby the Priest the Son of Aaron, I cannot think is meant the High-Prieſt himſelf, (for that had been below his Dignity) but ſome Prieſt, I ſuppoſe, appointed by him, who took care of the Concerns of the whole Order of Prieſthood, and particularly of the High-Prieſt's intereſt; who, it is probable, had a principal ſhare among the reſt in this Revenue; perhaps a tenth part out of their Tenth. But for this I have no Authority: though I take it for certain, that when he ſaith this Tenth ſhould be given to Aaron the Priest, the meaning is, that, as it was not for himſelf alone, but all his Sons had a ſhare in it, ſo he himſelf was not excluded from an honourable portion of it.

It may ſeem ſtrange perhaps that there is no particular portion ſet out for the High-Prieſt by himſelf, if this be not it. But it is to be conſidered, that all the forenamed Proviſion (From v. 8. to v. 20.) was made for him, in the firſt place; and for the Prieſts together with him. For ſo the words runs, Ʋnto thee have I given them, and to thy Sons, v. 8, 9, &c. And he had this priviledge alſo, that he did not Miniſter by Lot, as the other Prieſts did in their ſeveral Courſes, but when he pleaſed; and might take to himſelf what Sacrifices he thought good to offer, (V. 9, 10.) as Maimonides tells us, in Cele Mikdaſch, cap. 5. where he ſpeaks concerning the High-Prieſt's Prerogatives.

Ver. 29. Out of all your Gifts.] Not only out of Verſe 29 their Tythes, but out of all their other Poſſeſſions, which p. 352God gave them; their Fields, for inſtance, which were in the Suburbs of their Cities.

Ye ſhall offer.] Make a Preſent to the Prieſts.

Every Heave-offering.] Some portion of every thing God gives you to poſſeſs.

Of the LORD.] As a thankful acknowledgment of the Divine Bounty to you, upon whom he hath beſtowed ſo many good things. See v. 28.

Of all the beſt thereof.] And that not of the refuſe, but of the beſt of the Tythe, and other things that were given them. By which is not to be underſtood, that they were bound to pick out the very beſt, Wheat ſuppoſe, and ſeparate it from the worſe (which would have been to have given them more than a tenth part) but they were to give the Prieſts, as good as they left for themſelves. For that was the Rule, XXVII. Lev. 32, 33. And it was but reaſon the Prieſts ſhould have this honourable proviſion made for them above the Levites, their Vocations being more honourable, and their Service more noble, in the very Sanctuary it ſelf. For which cauſe this tenth of the Tythe of the Land was aſſigned them; which, they being but few in compariſon with the Levites, made the allowance to every one of them, much greater than to any of the Levites. And yet, as an augmentation to it, they had the Firſt-fruits, and their Fees, as I ſaid before, out of the Sacrifices, and other things, wholly to their own uſe.

Even the hallowed part thereof, out of it.] The ſacred part was the tenth part, which they might not uſe; it being taken by God for his part, XXVII Lev. 30. By which all the reſt was ſanctified to the uſe of the owner, when this part was taken out of it; which may poſſibly be here alſo intended.

p. 353Ver. 30. Therefore thou ſhalt ſay unto them.] Tell them the reaſon why this tenth part muſt be ſeparated from the reſt.

When ye have heaved the beſt thereof from it.] Taken Verſe 30 out the tenth part, as an Offering to the LORD.

Then it ſhall be counted to the Levites, as the increaſe of the Threſhing-floor, and as the increaſe of the Wine-preſs.] Then the remainder may be as freely uſed by them, as the Corn or the Wine of any Man's Land in Iſrael, when he had paid his Tythe. But till then, it was unlawful for him to enjoy it, becauſe God was firſt to be ſerved. This is made more plain in the next verſe.

Ver. 31. And ye ſhall eat it.] After the hallowed Verſe 31 part was taken out (v. 29.) all the reſt was theirs; to be enjoyed as Men do that which is their own.

In every place.] This ſeems to be ſaid, to diſtinguiſh theſe from the holy things given by God to the Prieſts. Which being offered at the Altar, were to be eaten only in the Holy Place; but the Tythes, though they were a kind of Offering to the LORD, yet not being preſented at the Altar, might be eaten any where, after the tenth part was given to the Prieſts.

And your houſholds.] All their Family, Servants as well as others, might eat of them; whether they were clean or no. And more than this, they might ſell them to Strangers, to buy other Neceſſaries with the Money they yielded, or exchange them for other Commodities.

For it is your reward for your Service in the Tabernacle of the Congregation.] See v. 21.

Ver. 32. And ye ſhall bear no ſin.] Suffer no puniſhment.

p. 354By reaſon of it.] For eating it, with your Houſholds.

When ye have heaved from it the best of it.] When they had taken out the tenth part, as ſacred to God's uſes, (v. 28.) they might ſafely uſe the reſt themſelves, as they pleaſed: For God had given it to them for their ſupport, and therefore would not puniſh them for eating it, as he did thoſe that did eat holy Things which did not belong to them.

Neither ſhall ye pollute the holy things of the Children of Iſrael.] Nor would there be any danger of polluting the holy Things (which God had reſerved to himſelf) by turning them to a common uſe; as there would have been if they had eaten the Tythes, or other Gifts, before the tenth part, which was God's, was taken out of them.

Lest ye die.] In the Hebrew it is, Nor ſhall ye die; as thoſe did, who meddled with the holy Things, which God reſerved for his Miniſters alone.