1Und der Ewige sprach zu Aharon: «Du, deine Söhne und dein Vaterhaus mit dir, ihr sollt die Verschuldung gegen das Heiligtum tragen, und du und deine Söhne mit dir, ihr tragt die Verschuldung eures Priestertums. 2Auch deine Brüder, den Stamm Lewi, den Stamm deines Vaters sollst du mit dir herantreten lassen; sie sollen sich dir zugesellen und dich bedienen, während du und deine Söhne mit dir vor dem Zelt der Bezeugung seid. 3Sie sollen deine Wartung und die Wartung des ganzen Zeltes wahren, jedoch den heiligen Geräten und dem Altar dürfen sie nicht nahen, auf daß sie nicht sterben, so sie wie ihr. 4Sie sollen sich dir zugesellen und die Wartung des Erscheinungszeltes wahren für alle Arbeit am Zelt; ein Fremder aber darf euch nicht nahen. 5Und ihr sollt wahren die Wartung des Heiligtums und die Wartung des Altars, damit kein Zorn mehr komme über die Kinder Jisraël. 6Ich aber, sieh, ich habe eure Brüder, die Lewiten, aus den Kindern Jisraël herausgenommen, euch zur Gabe, gegeben dem Ewigen, um den Dienst des Erscheinungszeltes zu verrichten. 7Du aber und deine Söhne mit dir, ihr sollt eures Priestertums warten in allen Dingen des Altars und innerhalb des Verhangs und Dienst tun; als Dienst der Gabe gebe ich euer Priestertum; und der Fremde, der sich naht, soll getötet werden.» 8Und der Ewige redete zu Aharon: «Ich aber, sieh, ich gebe dir die Wartung meiner Hebegaben, von allen Weihgaben der Kinder Jisraël gebe ich sie dir und deinen Söhnen als Salbungsanteil zur ewigen Gebühr. 9Das soll dir gehören von dem Hochheiligen, vom Feuerbrand: Alle ihre Opfer, von allen ihren Mehlopfern und von allen ihren Sündopfern und von allen ihren Schuldopfern, die sie mir erstatten, als hochheilig sollen sie dir und deinen Söhnen gehören. 10An hochheiliger Stätte sollst du es essen, alles Männliche darf es essen; heilig soll es dir sein. 11Und das sei dir Hebe ihrer Gabe von allen geschwungenen Opfern der Kinder Jisraël. Dir gebe ich sie und deinen Söhnen und Töchtern mit dir als ewige Gebühr; jeder Reine in deinem Haus darf es essen: 12Alles Beste vom Ölsaft und alles Beste vom Most und Korn, das Erste davon, das sie dem Ewigen geben, dir habe ich sie gegeben. 13Die Erstreife von allem, was in ihrem Land ist, die sie dem Ewigen bringen, dir soll sie gehören; jeder Reine in deinem Haus darf es essen. 14Alles Banngut in Jisraël, dir soll es gehören. 15Alles, was den Mutterschoß löst bei allen Wesen, die man dem Ewigen darbringt, bei Mensch oder Vieh, soll dir gehören; auslösen jedoch mußt du das Erstgeborene vom Menschen, und auch das Erstgeborene vom unreinen Vieh sollst du lösen; 16und zwar sollst du seine Lösung vom Einmonatkind ab vollziehen nach der Bewertung mit fünf Schekeln Silber nach dem Schekel des Heiligtums - zwanzig Gera hat er. 17Jedoch den Erstwurf vom Ochsen oder vom Schaf oder den Erstwurf von der Ziege sollst du nicht auslösen - heilig sind sie; ihr Blut sollst du auf den Altar sprengen und ihr Fett in Rauch aufgehn lassen, als ein Feueropfer zum Duft der Befriedigung für den Ewigen. 18Ihr Fleisch aber soll dir gehören, wie die Brust der Schwingung und wie der rechte Schenkel soll es dir gehören. 19Alle Hebegaben der Weihgaben, die die Kinder Jisraël für den Ewigen abheben, gebe ich dir und deinen Söhnen und Töchtern mit dir, als ewige Gebühr; ein ewiger Salzbund ist es vor dem Ewigen für dich und deinen Samen mit dir.» 20Und der Ewige sprach zu Aharon: «In ihrem Land sollst du keinen Erbbesitz erhalten und keinen Anteil unter ihnen haben; ich bin dein Teil und dein Erbbesitz unter den Kindern Jisraël. 21Den Söhnen Lewis aber, ihnen gebe ich allen Zehnten in Jisraël zum Erbbesitz, als Entgelt für ihren Dienst, den sie verrichten, den Dienst des Erscheinungszeltes. 22Nicht aber sollen fortan die Kinder Jisraël dem Erscheinungszelt nahen, daß sie nicht Sünde auf sich laden und sterben; 23vielmehr der Lewite, er soll den Dienst des Erscheinungszeltes verrichten, und sie haben deren Schuld zu tragen; ein ewiges Gesetz sei es euch für alle eure Geschlechter; aber unter den Kindern Jisraël sollen sie keinen Erbbesitz haben. 24Denn den Zehnten, den die Kinder Jisraël als Hebegabe für den Ewigen abheben, habe ich den Lewiten als Erbbesitz gegeben; darum sage ich ihnen: Unter den Kindern Jisraël sollen sie keinen Erbbesitz erhalten.» 25Und der Ewige redete zu Mosche und sprach: 26«Zu den Lewiten aber sollst du sprechen und ihnen sagen: Wenn ihr von den Kindern Jisraël den Zehnten nehmt, den ich euch von ihnen zu eurem Erbbesitz gebe, so sollt ihr davon eine Hebegabe für den Ewigen abheben, den Zehnten vom Zehnten. 27Und es soll euch eure Hebegabe angerechnet werden wie das Eingebrachte von der Tenne und wie das Abgefüllte von der Kelter. 28So sollt auch ihr eine Hebegabe des Ewigen abheben von allen euren Zehnten, die ihr von den Kindern Jisraël empfangt, und sollt davon die Hebegabe des Ewigen dem Priester Aharon geben. 29Von allen euren Gaben sollt ihr die ganze Hebegabe des Ewigen abheben, von allem Besten derselben, das Geheiligte davon. 30Und sprich zu ihnen: Wenn ihr das Beste davon abgehoben habt, so soll es den Lewiten angerechnet werden wie der Ertrag der Tenne und der Kelter. 31Und essen dürft ihr es an jenem Ort, ihr und euer Haus; denn ein Lohn ist es euch, Entgelt für euren Dienst beim Erscheinungszelt. 32Und ihr werdet darob keine Sünde zu tragen haben, wenn ihr davon das Beste abhebt, und werdet die Weihgaben der Kinder Jisraël nicht schänden und nicht sterben!»
Matthew Henry - Complete Commentary 1 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,
Num 18:1. (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 (
Num 18:2); 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, Num 18:7. 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 (
Num 18:2-
Num 18:4), 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, Num 18:2, and again
Num 18:4, 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,
Num 18:6. 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 (
Num 18:4), and that upon pain of death,
Num 18:7. And the priests must
keep the charge of the sanctuary (
Num 18:5), 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 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,
1Cor 9:13,
1Cor 9:14. 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, etc. Those that had the charge of the offerings had the benefit,
Num 18:8. 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 (
Num 18:9,
Num 18:10), 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,
Num 18:11-
Num 18:13. See
Lev 21:10, etc. 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,
Num 18:12. 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, Num 18:8. 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 (
Num 18:8), and it is a
covenant of salt for ever, Num 18:19. 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. 20 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, Num 18:20. It is repeated again
Num 18:23, and again
Num 18:24,
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 3:24. 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,
Num 18:22. 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 (
Num 18:21):
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, Num 18:26. 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 (
Num 18:28), 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 (
Num 18:30): 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, Num 18:31. 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,
Num 18:32. [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, 2Thes 3:10. 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.