Numbers 18 commentary

NUMBERS 18 COMMENTARY
EDITED BY GLENN PEASE
Duties of Priests and Levites
1 The Lord said to Aaron, “You, your sons and
your family are to bear the responsibility for
offenses connected with the sanctuary, and you
and your sons alone are to bear the responsibility
for offenses connected with the priesthood.
BARNES, "The iniquity of the sanctuary - i. e. the guilt of the offences which an
erring people would be continually committing against the majesty of God, when
brought into contact, through the ordinances, with the manifestations of His presence.
Compare the marginal reference.
The iniquity of your priesthood - As the priests themselves were but men, they
were strengthened to bear the iniquity of their own unintentional offences, by being
entrusted with the ceremonial means of taking it away (compare Lev. 16). The word
“bear” has, in the Old Testament, this double sense of “enduring” and “removing;” but in
the person of Christ, who atoned by His own endurance, the two axe in effect one.
CLARKE, "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.
GILL, "And the Lord spake unto Aaron,.... As the things spoken were such as
concerned Aaron, he might be only and immediately spoken unto: thou,
and thy sons, and thy father's house with thee; meaning both priests and Levites,
the priests by him and his sons, and the Levites by his father's house:
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shall bear the iniquity of the sanctuary; the blame of any evil committed there, the
punishment of it; the priests, Aaron and his sons, if they did not perform the duty of
their office aright, he in the most holy place, and they in the holy place, and at the altar
of burnt offering in the court; and the Levites, if they did not take care to watch in the
tabernacle, and keep out strangers and polluted persons:
and thou, and thy sons with thee, shall bear the iniquity of your priesthood;
be answerable for my sins, errors, and mistakes that should be committed by them in the
discharge of their office, through their own remissness, or not taking care that the
Levites did their duty; this shows that the office of priesthood, though honourable, was
burdensome, and not to be envied; and that the people needed not to be under such
terrible apprehensions as they were, lest they should come too near the sanctuary, as to
be in danger of death, since it lay upon the priests and Levites especially to take care
thereof, and who, if negligent, would suffer.
HENRY 1-7, "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
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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_18:2-4),
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.
JAMISON, "Num_18:1-7. The charge of the Priests and Levites.
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 (Num_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.
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K&D, "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.).
CALVIN, "1And 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.
BENSON, "Numbers 18:1. The Lord said unto Aaron — Probably by Moses.
Having, by the foregoing miracles, vindicated the honour and authority of the
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priesthood, God now lets Aaron know the importance of his office, wherein he was
to behave with great care and circumspection, and withal he again declares what
was the duty of the Levites, as distinct from that of the priests, from Numbers 18:1
to Numbers 18:8. And from thence he proceeds to tell them what maintenance he
had settled upon both, for their encouragement in doing their duty. Thou and thy
sons 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.
COFFMAN, "The principal subject of this chapter is the prescription of tithes and
their use as the support of the priests and Levites. There are three different sections
of the Word of God that deal with the same subject:
(1) the passage before us
(2) Deuteronomy 15:5,6,11,18
(3) Leviticus 27:30-33
There is considerable variation in the laws which has been explained in various
ways. This chapter gives a much more extensive list of the things to be tithed than
the other accounts, and, of course, the critics immediately assign it to the post-exilic
era, seeing it as an "insertion" by the priests of some later period when the greed
and avarice of the priestly families had become more acute. This "explanation" is
totally unacceptable, because, as Levertoff said, "There is no relation between
Numbers 18 and post-exilic times when the priests were numerous (they were few
here), and the Levites a mere handful (they numbered at this point many
thousands).[1] The Jewish scholars explained the variations as due to three different
tithes: the First Tithe, the Second Tithe, and the Third Tithe (also called the Poor
Tithe).[2]
As a matter of fact, there is no fully satisfactory way of resolving the many questions
that come up about these tithes. However, a number of observations are in order.
(1) One of the problems is that the tithes in this chapter are far more valuable than
the ones listed in Deuteronomy, which is resolved in the supposition that this is the
Master Law in Numbers, and that in Deuteronomy Moses scaled them down in
anticipation of the hardships and poverty of Israel during the period of conquest.
(2) Late changes in the tithing laws, as cited by some of the prophets, derived from
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"changes" which the disobedient Israelites had made. These changes were most
conspicuously noted by Christ himself with his reference to the "tithing of mint,
anise, and cummin" (Matthew 23:23).
(3) This entire very complicated subject is one of considerable obscurity, "which
with our present information cannot easily be cleared away."[3] The most practical
"solution" of questions about all of these tithes is doubtless that of the Jews
themselves who understood "three different tithes" in the instructions and enforced
that view of the matter for centuries. After all, an apostle stated that, "The Jews
were entrusted with the oracles of God" (Romans 3:2). It is uniquely their problem,
and there is no better solution available than theirs.
"And Jehovah 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. And thy brethren also, the tribe of Levi, the tribe of
thy father, bring thou near with thee, that they may be joined unto thee, and
minister unto thee: but thou and thy sons with thee shall be before the tent of the
testimony. And they shall keep thy charge, and the charge of all the Tent: only they
shall not come nigh unto the vessels of the sanctuary and unto the altar, that they
die not, neither they, nor ye. And they shall be joined unto thee, and keep the charge
of the tent of meeting, for all the service of the Tent; and a stranger shall not come
nigh unto you. And ye shall keep the charge of the sanctuary, and the charge of the
altar; that there be wrath no more upon the children of Israel. And I, behold, I have
taken your brethren the Levites from among the children of Israel: to you they are a
gift, given unto Jehovah, to do the service of the tent of meeting. And thou and thy
sons with thee shall keep your priesthood for every thing of the altar, and for that
within the veil; and ye shall serve: I give you the priesthood as a service of gift: and
the stranger that cometh nigh shall be put to death."
"Bear the iniquity ..." (Numbers 18:1). "This means take the responsibility of
preserving the ritual requirements, and to bear the responsibility for any
violations."[4] In connection with this, note that in case any Levite touched the
vessels of the sanctuary, not only would they die, but also would Aaron for not
preventing it, "neither they nor ye" (Numbers 18:3). As Whitelaw said, however,
this clause is very "difficult"[5] to understand and probably has a more extended
meaning than that of merely guarding the sacred area and vessels from pollution.
Adam Clarke thought that it also included the responsibility for performing all the
prescribed "atonements and expiations"[6] that were required by the sins of the
people brought before them. They were to understand that by Divine intervention
they had received a most high and important office, but that it also carried the
gravest responsibility, and that "They should not be high-minded, but fear."[7]
"These verses are a summary"[8] of several instructions given in Leviticus,
including those regarding the services of the Day of Atonement. The general trend
of the passage "is in accord with Numbers 1:49-54; 3:5-10."[9]
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COKE, "Numbers 18:1. And the Lord said unto Aaron— God, having by the
foregoing miracles vindicated the honour and authority of the priesthood, now lets
Aaron know, probably by the hand of Moses, the importance of his office, wherein
he was to behave with great care and circumspection; and withal he again declares
the duty of the Levites, as distinct from that of the priests, from Numbers 18:1 to
Numbers 18:8 and from thence proceeds to state what maintenance he had settled
upon both for their encouragement in doing their duty. The bearing the iniquity of
the sanctuary, and of the priesthood, means, that it should be upon them to bear the
punishment of any profanations, either of the one, or the other, through their
neglect.
ELLICOTT, "(1) Shall bear the iniquity of the sanctuary . . . —It must be
remembered that the iniquity of the sanctuary, and the iniquity of the priesthood,
extended not only to the defilement of the sanctuary by the transgressions of priests
and people (Leviticus 16:11; Leviticus 16:15-16), but also to its defilement by the
imperfections connected with the services of the priests and the offerings of the
people (Exodus 28:38).
EBC, "TITHES AND CLEANSINGS
Numbers 18:1-32; Numbers 19:1-22
1. DUTIES AND SUPPORT OF THE MINISTRY
The statutes of chapter 18, are related to the rebellion of Korah by a clause in
Numbers 18:5, "Ye shall keep the charge of the sanctuary and the charge of the
altar: that there be wrath no more upon the children of Israel." The enactments are
directed anew against any intrusion into the sacred service by those who are not
Levites, and into the priesthood by those who are not Aaronites. It is clearly implied
that the ministry of the tabernacle is held under a grave responsibility. The
"iniquity of the sanctuary" and the "iniquity of the priesthood" have to be borne;
and the Aaronites alone are commissioned to bear that iniquity. The Levites, though
they serve, are not to touch the holy vessels lest they die. The priesthood, "for
everything of the altar, and for that within the veil," is given to the Aaronites as a
service of gift.
A certain "iniquity," corresponding to the holiness of the tabernacle and its vessels,
attends the service which is to be done by the priests. Their entrance into the sacred
tent is an approach to Jehovah, and from His purity there is thrown a defilement on
human life. The idea thus represented is capable of fine spiritual realisation. With
this embodied in the law and worship, there is no need to look in any other direction
for that evangelical poverty of spirit which the better Israelites of an after time
knew. Here prophecy found in the law a germ of deep religious feeling which, rising
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above tabernacle and altar, became the holy fear of Him who inhabits eternity. The
creation throughout its whole range, in the very act of receiving existence, comes
into contrast with the creative Will and is on a lower moral plane, to which the
Divine purity does not accompany it. The seraphim of Isaiah’s vision feel this
severance to a certain extent. They are so far apart from God that His holiness is not
enjoyed unconsciously, as the element of life. It shines above them and determines
their attitude and the terms of their praise. With their wings they cover their faces,
and they cry to each other, "Holy, holy, holy is Jehovah of hosts: the whole earth is
full of His glory." Even they "bear the iniquity" of the great temple of the world in
which they minister. On fallen man that iniquity lies with almost crushing weight.
"Woe is me!" says the prophet, "for I am undone; because I am a man of unclean
lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the
King, Jehovah of hosts." Thus the soul is brought into that profound consciousness
of defect and pollution which is the preparation for reverent service of the Highest.
The attribute of holiness remains with God always, and His mercy in forgiving sin
in no way detracts from it. The eternity of God sets Him so far above transitory men
that He can extend compassion to them. "Art Thou not from everlasting, O Jehovah
my God, mine Holy One? We shall not die." But His touch is, to the sinful earth,
almost destruction. When the Lord the God of hosts toucheth the land it melteth,
and all that dwell therein mourn. {Amos 9:12} When a people falls from
righteousness the Divine holiness burns against it like a consuming fire. "We are all
become as one that is unclean, and all our righteousnesses are as a polluted
garment: and we all do fade as a leaf, and our iniquities like the wind take us away
Thou hast hid Thy face from us, and hast consumed us by means of our iniquities"
(Isaiah 64:6-7).
The idea of the identification with the Holy God of the sanctuary dedicated to Him,
so that from the porch of it falls the shadow of iniquity, is still further carried out in
Numbers 18:1, where it is declared that Aaron and his sons shall "bear the iniquity"
of their priesthood. The meaning is that the priesthood as an abstract thing, an
office held from Jehovah and for Him, has a holiness like the sanctuary, and that the
entrance into it of a man like Aaron brings to light his human imperfection and
taint. And this corresponds to a consciousness which every one who deals with
sacred truth and undertakes the conduct of Divine worship in the right spirit is
bound to have. Entering on those exalted duties he "bears his iniquity." The sense of
daring intrusion may almost keep back a man who knows that he has received a
Divine call. To the heavenly muse the poet can but reply:-
"I am not worthy even to speak
Of Thy prevailing mysteries;
For I am but an earthly muse
And darken sanctities with song."
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With regard to the Levites whom Aaron is to bring near "that they may be joined
unto him," it is singular that their duties and the restrictions put on them are
detailed here as if now for the first time this branch of the sacred ministry was being
organised. In the actual development of things this may be true. Difficulties had to
be overcome, the nature of the statutes and ordinances had to be explained. Now the
time of practical initiation may have arrived. On the other hand, the attempt of
Korah to press into the priesthood may have made necessary a recapitulation of the
law of Levitical service.
For the support of the Aaronites the heave offerings, "even all the hallowed things
of the children of Israel" were to be given "by reason of the anointing." The meal
offerings, sin offerings, and guilt offerings, as most holy, were to be for the male
Aaronites alone: heave offerings of sacrifice, again, "all the wave offerings," were to
be used by the Aaronites and their families, the reservation being made that only
those without ceremonial defilement should eat of them. The first-fruits of the oil
and vintage and the first ripe of all fruits in the land were other perquisites.
Further, the firstborn of man and of beast were to be nominally devoted; but
firstborn children were to be redeemed for five shekels, and the firstlings of unclean
beasts were also to be redeemed. The children of Aaron were to have no inheritance
in the land. In these ways however, and by the payment to the priests of the tenth
part of the tithes collected by the Levites, ample provision was made for them.
For the Levites, nine-tenths of all tithes of produce would appear to have been not
only sufficient, but far more than their proportion. According to the numbers
reported in this book, twenty-two thousand Levites-about twelve thousand of them
adult men-were to receive tithes from six hundred thousand. This would make the
provision for the Levite as much as for any five men of the tribes. An explanation is
suggested that the regular payment of tithes could not be reckoned upon. There
would always be Israelites who resented an obligation like this; and as the duty of
paying tithes, though enjoined in the law, was a moral one, not enforced by penalty,
the Levites were really in many periods of the history of Israel in a state of poverty.
It was a complaint of Malachi even after the captivity, when the law was in force,
that the tithes were not brought to the temple storehouses. The Deuteronomie laws
of tithing, moreover, are different from those given in Numbers. While here we read
of a single tithe which is to be for the Levites, which, if paid, would be more than
sufficient for them, Deuteronomy speaks of an annual tithe of produce to be eaten
by the people at the central sanctuary by way of a festival, to which children,
servants, and Levites were to be invited. Each third year a special tithe was to be
used in feasting, not necessarily at the sanctuary, and again the Levites were to have
their share. It is supposed by some that there were two annual tithings and in the
third year three tithings of the produce of the land. But this seems far more than
even a specially fertile country could bear. There was no rent to be paid, of course;
and if the tithes were used in a festival no great difficulty might be found. But it is
clear at all events that more dependence was placed on the free will of the people
than on the law; and the Levites and priests must have suffered when religion fell
into neglect. Israel was not ideally generous.
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2. WATER OF PURIFICATION
The statute of Numbers 19:1-22 is peculiar, and the rites it enjoins are full of
symbolism. It is implied that water alone was unable to remove the defilement
caused by touching a dead body; but at the same time the taint was so common and
might be incurred so far from the sanctuary that sacrifice could not always be
exacted. In order to meet the case an animal was to be offered, and the residue of its
burning was to be kept for use whenever the defilement of death had to be taken
away.
A red heifer was to be chosen, the colour of the animal pointing to the hue of blood.
The heifer was to be free from blemish, a type of vigorous and prolific life. The
charge of the sacrifice was to be given to Eleazer the priest, though the high-priest
himself might not undertake a duty the performance of which caused uncleanness.
The ceremonies must take place not only outside the tabernacle court, but outside
the camp, that the intensity of the uncleanness to be transferred to the animal and
purged by the sacrifice may be clearly understood. The heifer being slain, the priest
takes of its blood and sprinkles it towards the tent of meeting seven times, in lieu of
the ordinary sprinkling on the altar. The whole animal is then burnt, and while the
flame ascends the virtue of the residuent ashes is symbolically increased by certain
other elements. These are cedarwood, which was believed to have special medicinal
qualities, and also may have been chosen on account of the long life of the tree; some
threads of scarlet wool which would represent the arterial blood, instinct with vital
power; and hyssop which was employed in purification.
The priest, having presided at the sacrifice, was to wash his clothes in water and
bathe, his flesh and hold himself unclean till the even. The assistant who fed the fire
was in like manner unclean. These were both to withdraw; and one who was clean
was to gather the ashes of the burning and, having provided some clean vessel
within the camp, he was to store up the purifying ashes for future use by the people.
Finally, the person who did this last duty, having become tainted like the others, was
to wash his clothes and be unclean for the day. The ashes were to be used by mixing
them with water to make "water for pollution"; that is, water to take away
pollution. Special care was to be exercised that only living water, or water from a
flowing stream, should be used for this purpose. It was to be applied to the defiled
person, vessel, or tent, by means of hyssop. But, again, the man who used the water
of purification in this way was to wash his clothes and be unclean until even.
Here we have an extra-sacerdotal rite, not of worship-for as ordinarily used there
was no prayer to God, nor perhaps even the thought of appeal to God. It was
religious, for the sense of defilement belonged to religion; but when under the
necessity of the occasion any one applied the water of purification, his sense of
acting the priestly part was reduced to the lowest point. The efficacy came through
the action of the accredited priest when the heifer was sacrificed, it might be a year
previously. So, although provision was made for needs occurring far from the
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sanctuary, no opening was left for any one to claim the power belonging to the
sacerdotal.office. And in order to make this still more sure it was enacted (Numbers
19:21), that though the sprinkled water of purification cleansed the unclean, any one
who touched it being himself clean should de facto be defiled. The water was
declared so sacred that unless in cases where it was really required no one would be
disposed to meddle with it. The sanctity of the tabernacle and the priesthood was
symbolically carried forth to the most distant parts of the land. All were to be on
their guard lest they should incur the judgment of God by abusing that which had
ceremonial holiness and power.
The idea here is in a sense directly opposite to that which we associate with the
sacred word, by which Divine will is communicated and souls are begotten anew. To
use that word, to make it known abroad is the duty of every one who has heard and
believed. He diffuses blessing and is himself blessed. There is no strict law hedging
about with precautions the happy privilege of conveying to the sin-defiled the
message of forgiveness and life. And yet may we not call to recollection here the
words of Paul, "I buffet my body, and bring it into bondage; lest by any means,
after that I have preached to others, I myself should be rejected." In a spiritual
sense they should be clean who bear the vessels of the Lord; and every deed done,
every word spoken in the sacred Name, if not with purity of purpose and singleness
of heart, involves in guilt him who acts and speaks. The privilege has its
accompanying danger; and the more widely it is used in the thousand organisations
within and without the Church, the more carefully do all who use it need to guard
the sanctity of the message and the Name. "In a great house there are not only
vessels of gold and silver, but also of wood and of earth; and some unto honour, and
some unto dishonour. If a man therefore purge himself from these"-the profane
babblings of those who do not handle the word of God aright-"he shall be a vessel
unto honour, sanctified, meet for the Master’s use, prepared unto every good
work."
3. DEFILEMENT BY THE DEAD
The statute of the water of purification stands closely related to one form of
uncleanness, that occasioned by death. When death took place in a tent, every one
who came into the tent and every one who was in the tent, every open vessel that had
no covering bound upon it, and the tent itself (Numbers 19:18) were defiled; and the
taint could not be removed in less than seven days. Whoever in the open field
touched one who had been slain with a sword, or had otherwise died, or touched the
bone of a man, or a grave contracted like defilement. For purification the sacred
water had to be sprinkled on the defiled person, on the third day and again on the
seventh day. Not only the aspersion with sacred water, but, in addition, cleansing of
clothes and of the body was necessary, in order to complete the removal of the taint.
And further, while any one was unclean from this cause, if he touched another, his
touch carried defilement that continued to the close of the day. To neglect the statute
of purification was to defile the tabernacle of Jehovah: he who did so was to be cut
off from his people.
11

The law was made stringent, as we have already seen, partly no doubt for the
purpose of preventing the spread of disease. And to that extent the preservation of
health was presented as a religious duty; for only in that sense can we understand
the statement that he who did not purify himself defiled the tabernacle of Jehovah.
Yet the stringency cannot be altogether due to this, for a bone or a grave would not
often communicate infection. The general principle must be received by way of
explanation, that death is peculiarly repugnant to the life of God, and therefore
contact with it, in any form, takes away the right of approach to the sanctuary. That
this idea goes back to the fall and the death penalty then pronounced might seem a
reasonable conclusion. But the same thought does not apply to the defilement
connected with birth. If the statute regarding uncleanness by death rested on the
connection of death with sin, making "death and mortal corruption an embodiment
of sin," the thought was obscured by many other laws regarding uncleanness. The
aim we must believe was to make the theocratic oversight of the people penetrate as
many as possible of the incidents and contingencies of their existence.
PETT, "Introduction
Chapter 18 Those Who Could Approach The Sanctuary Were Therefore Necessary
and Must Be Maintained.
The rights to the priesthood having been established details are now given about the
service of the priests and other Levites.
3). The Service of the Levites (Numbers 18:1-32).
The priesthood having been finally vindicated and firmly established, their service
and the service of the other Levites is then dealt with. They will serve the Sanctuary
and live among the people and make Yahweh’s ways known to them and bear their
iniquity. This is Yahweh’s response to the terror of the people in 17:12-13.
This section may be analysed as follows:
a Aaron and his sons to be before the Tent of the Testimony and the Levites to have
the charge of the Tent (Numbers 18:1-3 a).
b The Priests alone to have the charge of the inner Sanctuary and the altar
(Numbers 18:3-7).
c Provision for the Priests - the contributions/heave offerings and the firstfruits are
to be their inheritance (Numbers 18:8-20).
c Provision for the Levites - the tithes are to be their inheritance (Numbers
18:21-24).
12

b The Priests to receive a tithe of the tithes for their service in the Sanctuary and at
the altar (Numbers 18:25-29).
a The Levites to receive the remainder of the tithes for their service with regard to
the Tent and to eat ‘in every place’ (Numbers 18:30-32).
We will now consider these aspects in more detail.
Verses 1-7
Aaron and His Sons To Be Before the Tent of the Testimony and the Levites to Have
the Charge of the Tent And Do Service For The Priests (Numbers 18:1-7).
In this section the vital ministry of the priests and Levites is emphasised. They were
to maintain the holiness of the Dwellingplace of Yahweh, and see to all necessary
means by which atonement was possible for Israel. On them would come the guilt of
failure in this regard. The priests were to ‘bear the iniquity of the Sanctuary’
(Numbers 18:1) and the Levites that of watching over the Dwellingplace (Numbers
18:23).
This first section follows a similar chiastic pattern.
a The priests to bear the iniquity of the Sanctuary and the priesthood (Numbers
18:1).
b The Levites brought near to be their servants and to keep the charge of the Tent
(Numbers 18:2 a).
c The priests to be before the Tent of the testimony (Numbers 18:2 b).
d The Levites to keep the charge of all the Tent (Numbers 18:3 a).
e The Levites not to come near to the vessels of the Sanctuary and the altar
(Numbers 18:3 b).
d The Levites to keep the charge of the Tent of meeting, for all the service of the
Tent. No stranger to come near (Numbers 18:4).
c The priests to keep the charge of the sanctuary and the altar (Numbers 18:5).
b The Levites are a gift to the priests to do service at the Tent of meeting (Numbers
18:6).
a The priesthood reserved entirely for the priests (Numbers 18:7). No stranger to
come near.
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Note the repetition of ‘no stranger to come near’ in Numbers 18:4 and Numbers
18:7. This similar pattern of a repetition within a chiasmus can be found in Exodus
18:21-22 a with Exodus 18:25-26 a; Numbers 18:23 with 24; Deuteronomy 2:21 with
Deuteronomy 2:22; Deuteronomy 31:6-7.
Numbers 18:1
‘And Yahweh said to Aaron, “You and your sons and your fathers’ house with you
shall bear the iniquity of the sanctuary, and you and your sons with you will bear
the iniquity of your priesthood.” ’
A most solemn charge was given to Aaron on behalf of the sons of Aaron. The
special sacredness of this was brought out by the fact that Yahweh spoke directly to
Aaron alone, which was unusual (see also verse 8). He wanted Aaron to recognise
the supreme sacredness of his charge.
He and his sons and his father’s house (the Levites) were to have full responsibility
for the carrying out of all the requirements of the Sanctuary, and he and his sons
were to have the full responsibility of the whole system of offerings and sacrifices as
outlined in Leviticus, including the Day of Atonement. On them would come the
blame for the failure to carry them out meticulously. They would bear the judgment
that followed failure. Thus for the priests special offerings were available to cover
unwitting failures in this regard (Leviticus 4:3-12; Leviticus 16:6). Examples of
judgment following failure in this regard can be found in the case of Aaron’s two
eldest sons when they offered ‘strange (unauthorised) fire’ (Leviticus 10:1-2), and
the sons of Eli who manipulated the system to their own advantage (1 Samuel
2:12-17; 1 Samuel 2:29-34; 1 Samuel 4:17; 1 Samuel 22:18-19; 1 Kings 2:27)
“You shall bear the iniquity of the sanctuary.” It was the priests who were mainly to
maintain the holiness of the inner Sanctuary in the faithful fulfilment of their duties
with regard to the preparation and presentation of the showbread, the maintenance,
trimming and lighting of the lampstand, and the offering of the holy, uniquely
prescribed incense on the altar of incense, ensuring especially that nothing ‘foreign’
or unprescribed could interfere. They had the privilege of approaching nearest to
the throne of Yahweh, but thereby they bore the heavier responsibility.
But this also included the fact that the very presence of the camp around the
Sanctuary contributed to its defilement, and that was why there was the necessity
for the compulsory daily offerings and the annual Day of Atonement, failure in
respect to which would redound on the priests. Even the gifts and offerings of the
people contributed to that defilement (Exodus 28:38) and it was through the
ministry of ‘the Priest’ that these were made acceptable. Thus the Priest and the
priesthood performed a vital function.
The Levites also would be responsible to protect the Sanctuary, and they were to
14

watch over it and carry out its ancillary functions, including the bearing of it on the
march. To this extent too they ‘bore the iniquity of the Sanctuary’ for any failure in
that regard. It was a sacred responsibility.
“You will bear the iniquity of your priesthood.” Aaron and his sons were also
responsible for the correct and proper carrying out of all the cultic requirements,
including the proper offering of offerings and sacrifices, the discerning of cleanness
and uncleanness, and the advising of the people in cultic matters, and would bear
the judgment of Yahweh on all failures in this regard. On them would come the
responsibility for any lack in the carrying out of all God’s commandments in this
regard (see Isaiah 1:10-15). It was a great privilege but a heavy responsibility.
TRAPP, "Numbers 18:1 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.
Ver. 1. Shall bear the iniquity,] i.e., The punishment of whatsoever iniquity is done
in the sanctuary. Sin and punishment come under one name, as being tied together
with chains of adamant: where the one dines, the other will sup; where the one is in
the saddle, the other will be upon the crupper. Nemo crimen gerit in pectore qui non
idem Nemesin in tergo. Sin doth as naturally draw and suck judgments to it, as the
loadstone doth iron, or turpentine fire.
The iniquity of your priesthood.] Priests then are not angels, free from sin, as that
Popish expositures dreamed, and drew from Exodus 30:31-32. Cajetan confesseth of
the Popish prelates, that whereas by their places they should have been the salt of
the earth, they had lost their savour, and were good for little else but looking after
the rites and revenues of the Church. (a) John Huss complains of the priests of his
age, that Multa quae illi ordinem dicunt, omnium rerum in Christianismo
confusionem pariunt, (b) Many things that they call order, bring all into confusion.
Non arbitror inter sacerdotes multos esse qui salvi fiant, I believe few of our priests
will be saved, saith Chrysostom, (c) of those of his time. And "from the prophets of
Jerusalem is profaneness gone forth into all the land"; saith Jeremiah. [Jeremiah
23:15]
POOLE, "God showing to Aaron, his sons, and the Levites their office, Numbers
18:1-7; appointeth to Aaron and his sons their maintenance, Numbers 18:8-20; and
also to the Levites, Numbers 18:21-24. He commandeth them by Moses to give tenths
of their tenths to the chief priests, Numbers 18:25-32.
The iniquity of the sanctuary, 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 cud. Thus the people are in good measure
15

secured against their fears expressed Numbers 17:12,13. 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
as they might think, if the benefits and encumbrances and dangers were equally
considered.
Of your priesthood, i.e. of all the errors committed by yourselves, or by you
permitted in others in things belonging to your priesthood.
WHEDON, " THE RESPONSIBILITIES OF THE PRIESTLY TRIBE, Numbers
18:1-7.
1. Thou and thy father’s house — High rank and privilege are thus made to bear
increased responsibilities.
The iniquity of the sanctuary — All misconduct in the sanctuary, all improprieties
and all defects in service, shall be laid upon the sons of Aaron. Moreover, it was
their duty not only to make expiation for these, but also for every defilement of the
sanctuary by the sins of the people (Leviticus 16:6, note) even by their holy gifts.
Exodus 28:38. All these the priests must bear away or expunge by virtue of the
sanctifying power of their office. See Numbers 18:23, note.
Iniquity of your priesthood — This comprised every neglect of the most
conscientious performance of duty, and the defects in their official acts flowing from
their own inherent depravity of nature. These were wiped out on the great day of
atonement. See Leviticus 16:16-19, notes.
PULPIT, "The Lord spake unto Aaron. This clear and comprehensive instruction as
to the position and support of the sons of Aaron on the one hand, and of the Levites
on the other, may very naturally have been given in connection with the events just
narrated. There is, however, no direct reference to those events, and it is quite
possible that the only connection was one of subject-matter in the mind of the
writer. That the regulations which follow were addressed to Aaron directly is a
thing unusual, and indeed unexampled. The ever-recurring statement elsewhere is,
"the Lord spake unto Moses," varied occasionally by "the Lord spake unto Moses
and unto Aaron" (as in Numbers 2:1; Numbers 4:1; Numbers 19:1); but even where
the communication refers to things wholly and peculiarly within the province of
Aaron, it is usually made to Moses, and only through him to his brother (see e.g;
Numbers 8:1-3). This change in the form of the message may point to a later date,
i.e; to a time subsequent to the gainsaying of Korah, when the separate position of
Aaron as the head of a priestly caste was more fully recognized than before, and he
himself somewhat less under the shadow of his greater brother. Thou and thy sons
and thy father's house with thee shall bear the iniquity of the sanctuary. Aaron's
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father's house, according to the analogy of Numbers 17:2, Numbers 17:3, Numbers
17:6, was the sub-tribe of the Kohathites, and these had charge (to the exclusion of
the other Levites) of the sanctuary, or rather sacred things. See on Numbers 4:15.
This mention of the Kohathites in connection with the sanctuary is an incidental
proof that these instructions were given in view of the wanderings in the wilderness,
for after the settlement in Canaan no Levites (as such) came into contact with the
sacred furniture. It is not easy to define exactly the meaning of "shall bear the
iniquity ( ‫וֹן‬ַ‫ת־ﬠ‬ ֶ‫א‬ ‫אוּ‬ ְ‫שׂ‬ ִ‫)תּ‬ of the sanctuary." The general sense of the phrase is, "to be
responsible for the iniquity," i.e; for anything which caused displeasure in the eyes
of God, "in connection with the sacred things and the service of them;" hence it
meant either to be responsible for such iniquity, as being held accountable for it,
and having to endure the penalty, or as being permitted and enabled to take such
accountability on oneself, and so discharge it from others. This double sense is
exactly reflected in the Greek word αἴρειν, as applied to our Lord (John 1:29). The
priests, therefore (and the Kohathites, so far as they had anything to do with the
sanctuary), were responsible for all the unholiness attaching or accruing to it, not
only by reason of all offences committed by themselves, but by reason of that
imperfection which clung to them at the best, and made them unworthy to handle
the things of God. In a further and deeper sense they might be said to be vicariously
responsible for all the iniquity of all Israel, so far as the taint of it affected the very
sanctuary (see on Exodus 28:38; Le Exodus 16:16). The iniquity of your priesthood.
The responsibility not only for all sinful acts of omission and commission in Divine
service (such as those of Nadab and Abihu, and of Korah), but for all the inevitable
failure of personal holiness on the part of those who ministered unto the Lord. This
responsibility was emphatically recognized and provided for in the rites of the great
day of atonement.
2 Bring your fellow Levites from your ancestral
tribe to join you and assist you when you and
your sons minister before BC tent of the covenant
law.
CLARKE, "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
17

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.
GILL, "And to thy brethren also of the tribe of Levi, the tribe of thy father,....
For his father Amram was of that tribe, and so the Levites were his brethren, as he is
directed to consider them; which might serve to conciliate their minds, and make them
easy with respect to his enjoyment of the priesthood:
bring them with thee; into the court of the tabernacle, for further they might not go:
that they maybe joined unto thee: as their name of Levites signifies, persons joined
and united to others, as they were to the priests: see reason of their patriarch's name
Levi in Gen_29:34,
and minister unto thee: be assisting to the priests in killing the sacrifices, receiving
the blood, and flaying the beasts, and in other things about the sanctuary, Num_3:6,
but thou, and thy sons with thee, shall minister before the tabernacle of
witness; which was the most holy place, where were the ark of the testimony or witness,
and the tables of the covenant; and they might be said to minister before that, when they
ministered in the holy place, which was before it, when they burned incense upon the
altar of incense, ordered the shewbread, and trimmed the lamps of the candlestick,
which none but the priests the sons of Aaron might do.
JAMISON 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.
K&D, "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 (‫ה‬ ָ‫תּ‬ ַ‫א‬ ְ‫)ו‬ 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.
18

CALVIN, "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, (200) 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.
BENSON, "Numbers 18:2-3. Minister 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, Numbers 16:9; and to God, Deuteronomy
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 seems 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, Numbers 18:5.
Thy charge — That which thou shalt command them and commit unto them.
Verse 6-7
ELLICOTT, " (2) That they may be joined unto thee.—There is an allusion here to
the meaning of the name Levi, which was given to Leah’s third son. (See Genesis
29:34.) The Hebrew verb is the same as that which occurs in the speech of Leah.
And minister unto thee: but thou and thy sons . . . —Or, and they shall minister
unto thee, both unto thee and to thy sons with thee, before the tent of witness. The
service of the Levites was executed before the tent—i.e., in the court; that of the
priests was in the holy place, as well as in the court (Numbers 18:7).
PETT, “And your brethren also, the tribe of Levi, the tribe of your father, bring
near with you, that they may be joined to you, and minister to you, but you and
your sons with you shall be before the tent of the testimony.’
19

The priests were to have the assistance of the remainder of the Levites, who would
‘minister to them’ by looking after the maintenance and heavy duties with regard to
the holy things, but only in a very secondary capacity (see Numbers 3-4).
The Levites were to be ‘joined to them’. There is a play on words here. ‘To join’ is
lawah, while the Levites are lewi. It is a word play, the equivalent of a sacred pun,
beloved of the ancients.
POOLE, " Minister unto thee, 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, Numbers 16:9, and to God, Deuteronomy 10:8. They shall not
contend with thee for superiority, as they have done, but they shall be subordinate and
servants to thee.
Thou and 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, 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 Numbers 18:5.
WHEDON, "2-5. Thy brethren — The Gershonites and Merarites might serve before the
tabernacle, but not within it, nor near the vessels and the altar, lest both they and the
priests should die. See Numbers 4:18, note. “While the Levitical law does not define the
sanctuary duties of the Levites, but leaves them, as they might naturally be left at the
outset, to perform such services as the priest might require of them, long usage gradually
assigned to them specific tasks, as the charge of the gates, slaying the sacrifices, boiling
or roasting their flesh, etc. 2 Chronicles 23:4; 2 Chronicles 30:17.” — Dr. W.H. Green.
These directions are made in view of the judgment fires which had already burned around
the divine altars in the cases of the irreverent sons of Aaron (Leviticus x) and of Korah
and his company. Chap. 16.
PULPIT, "Thy brethren also of the tribe of Levi. The Levites generally, as distinguished
from the Kohathites in particular (see on Numbers 3:1-51). That they may be joined unto
thee. ‫ָווּ‬‫לּ‬‫י‬ְ‫,ו‬ a play upon the name Levi (see on Genesis 29:34 ). But thou and thy sons with
thee shall minister before the tabernacle of witness. The Hebrew has only ָ‫תּ‬ ִ‫א‬ ‫ֶי‬‫נ‬ָ‫וּב‬ ‫ה‬ ָ‫תּ‬ ַ‫א‬ְ‫,ו‬
which may be rendered, "And thou and thy sons with thee (shall be)," &c; or more
naturally read with what goes before, "that they may minister unto thee; both thee and thy
sons with thee," &c. The Septuagint and the Targums appear to favour the former
rendering, but it is not evident what distinction could be drawn between priests and
Levites as to the mere fact of being before the tabernacle.
20

3 They are to be responsible to you and are to
perform all the duties of the tent, but they must
not go near the furnishings of the sanctuary or the
altar. Otherwise both they and you will die.
GILL, "And they shall keep thy charge, and the charge of all the
tabernacle,.... That is, the Levites, whatever Aaron and his sons, the priests, should
charge them to do, or commit to their care and charge, that they should observe; as to
watch and keep out all unfit persons, to take down and set up the tabernacle when
needful, &c.
only they shall not come nigh the vessels of the sanctuary; as the ark and mercy
seat in the holy of holies, the shewbread table, and candlestick in the holy place;
wherefore when these were removed from place to place in journeying, they were
covered, that they might not touch them as they carried them:
and the altar; both of incense and burnt offering, on neither of which might they offer:
that neither they nor you also die: the priests for suffering them to meddle with
things that did not belong to them, and the Levites for intruding themselves.
PETT, "Numbers 18:3
“And they shall keep your charge, and the charge of all the Tent. Only they shall not
come near to the vessels of the sanctuary and to the altar, that they die not, neither
they, nor you (ye).’
The Levites would be expected to ‘keep the charge’ of the priests, that is, receive and
obey the instructions of the priests. They were especially to have responsibilities for
the erecting and dismantling of the Dwellingplace once the holy things had been
fully covered by the priests (Numbers 4:5-15), and of guarding the Sanctuary from
the approach of unauthorised persons (Numbers 1:53). But to come near the vessels
of the sanctuary, including its furniture and all their appurtenances, or to approach
the altar while it was uncovered and in active service was forbidden them. To fail in
this regard would be fatal. It would result in death. And if it was due to failure on
21

behalf of the priests, they too would die.
TRAPP, "Numbers 18:3 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.
Ver. 3. And you also die.] For your ‘other men’s sins’ which you have not prevented
or prohibited. Qui non, cum potest, prohibet, iubet.
POOLE, " Thy charge, i.e. that which thou shalt command them and commit unto
them.
Of all the tabernacle, i.e. of the boards and hangings and utensils of the tabernacle,
to take them down, and carry them, and set them up again.
The vessels, which therefore were to be covered by the priests before the Levites
might meddle with them.
They, nor ye, they for presuming to touch them, and you for your negligence in not
covering them well, or not looking to them.
PULPIT, "They shall keep thy charge, &c. See on Numbers 3:7, Numbers 3:8. That
neither they, nor ye also, die. This warning does not seem to refer to the danger of
the Kohathites seeing the sacred things (Numbers 4:15), but of the other Levites
coming near them; the further warning, "nor ye also," is added because if the
carelessness or profanity of the priest led to sacrilege and death in the case of the
Levite, it would be laid to his charge (cf. Numbers 4:18).
4 They are to join you and be responsible for the
care of the tent of meeting—all the work at the
tent—and no one else may come near where you
are.
BARNES, "A stranger - i. e. every one not a Levite. So in Num_18:7, it denotes each
22

one who was not a priest: compare Num_3:10; Num_16:40.
GILL, "And they shall be joined unto thee,.... As assistants in the sacred service:
and keep the charge of tabernacle of the congregation, for all the service of
the tabernacle; See Gill on Num_3:7 and See Gill on Num_3:8,
and a stranger shall not come nigh unto you; not any of the other tribes, only
such as were of the tribe of Levi; they only were to be brought with them, and joined
unto them, and assist them, and minister to them, as in Num_18:2; though the Jews (h)
understand by a stranger anyone that was not a priest.
PETT, "Numbers 18:4
“And they shall be joined to you, and keep the charge of the tent of meeting, for all
the service of the Tent. And a stranger (unauthorised person) shall not come near to
you (ye).”
The Levites would also have responsibility for the maintenance of the Tent, and to
perform any ancillary duties outside those which were wholly the responsibility of
the priests. They were general helpmeets. But they alone could do this. No
unauthorised person was to be involved in any of these matters, or ‘come near’ in
order to act in this regard.
5 “You are to be responsible for the care of the
sanctuary and the altar, so that my wrath will not
fall on the Israelites again.
GILL, "And ye shall keep the charge of the sanctuary,.... That is, the priests,
Aaron and his sons; the high priest was to keep the charge of the most holy place
particularly, and do what was to be done in that on the day of atonement; and the
common priests to keep the charge of the holy place, and do everything relating to the
altar of incense, the shewbread table, and candlestick:
and the charge of the altar; of burnt offering, which stood in the court of the
tabernacle:
23

that there be no wrath any more upon the children of Israel: as had been upon
Korah and his company, Num_16:32, and as afterwards came on Uzziah, 2Ch_26:19.
K&D, "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.
CALVIN, "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,” (201) 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.
PETT, "Numbers 18:5
“And you shall keep the charge of the sanctuary, and the charge of the altar, that
there be wrath no more on the children of Israel.”
24

But the charge of the inner Sanctuary and of the altar was the priests alone. They
alone could enter the inner Sanctuary, they alone could minister at the altar and
have charge of all its affairs. This would avoid ‘wrath’ and judgment falling on
Israel as it had in the case of Korah, Dathan and Abiram (Numbers 16:19-33).
POOLE, "Verse 5
Of the sanctuary, i.e. of the holy, and of the most holy, place.
Upon the children of Israel, 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
error, but their blood will I require at your hands, who should have advised them
better, or overruled them.
6 I myself have selected your fellow Levites from
among the Israelites as a gift to you, dedicated to
the Lord to do the work at the tent of meeting.
BARNES 6-7, "The Lord instructs here the priests that the office which they fill, and
the help which they enjoy, are gifts from Him, and are to be viewed as such.
GILL, "And I, behold, I have taken your brethren the Levites, from among
the children of Israel,.... See Gill on Num_3:12; where the same is said, only they, are
here called the brethren of the priests for the reason given, Num_18:2,
to you they are given as a gift for the Lord, to do the service of the
tabernacle of the congregation; See Gill on Num_3:7, Num_3:8, and See Gill on
Num_3:9.
BENSON, "Numbers 18:2-3. Minister 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, Numbers 16:9; and to God, Deuteronomy
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
25

thee — Which translation seems 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, Numbers 18:5.
Thy charge — That which thou shalt command them and commit unto them.
Verse 6-7
PETT, "Numbers 18:6
“And I, behold, I have taken your brethren the Levites from among the children of
Israel. To you they are a gift, given to Yahweh, to do the service of the tent of
meeting.”
The Levites belonged to Yahweh, having replaced the firstborn of the children of
Israel (Exodus 13:2 and often), and the Levites were now Yahweh’s gift to the
priests to perform all the laborious and heavy tasks peripheral to the actual cult
activity, which included the carrying of all the holy things while on the march and,
later, the gathering and controlling of the tithes and giving guidance concerning
God’s Instruction (the Torah).
WHEDON, "6. Given as a gift — See Numbers 3:9; Numbers 8:16, note. The duties
of the priests were liturgical, those of the Levites were martial. At a later period the
Levites were organized entirely in a military manner. It must be borne in mind that
their functions, as described in the book of Numbers, refer only to the time of the
people’s wandering, and not to their duties after their settlement in the Holy Land.
7 But only you and your sons may serve as priests
in connection with everything at the altar and
inside the curtain. I am giving you the service of
the priesthood as a gift. Anyone else who comes
near the sanctuary is to be put to death.”
26

GILL, "Therefore thou and thy sons with thee shall keep your priest's
office,.... Observe all the duties of it, and keep out others from intruding into it:
for everything of the altar: both of incense and of burnt offering with respect to
burning incense on the one, and offering sacrifices on the other; both were to be done by
priests, and by no other:
and within the vail; in the most holy place, where the high priest entered but once a
year, and he only with incense, and the blood of sacrifices, see Heb_9:7,
and ye shall serve; do all the business that is to be done at either altar, whether in the
court, or in the holy place, and whatsoever is to be done in the most holy place within the
vail:
I have given your priest's office unto you as a service of gift; it was not what
they had taken to themselves of their own will, or had thrust themselves into, but what
the Lord had called them to, and had freely invested them with, see Heb_5:4,
and the stranger that cometh nigh shall be put to death; any common person, as
the Targums of Onkelos and Jonathan; any Israelite, one that is a stranger from the
priests, though a Levite, as Aben Ezra; such an one might not come either to the altar of
burnt offering to offer any sacrifice upon it, or the altar of incense, to burn incense on
that, or trim the lamps, or put the shewbread in order, or to do anything peculiar to the
priest's office.
COKE, ". I have given your priest's office—as a service of gift— Houbigant renders
this, For I have given you the priesthood for a gift: I have absolutely appropriated
unto you, and given to you and your posterity, a grant of the priest's office. The
priest's office might well be called a gift, and was a great privilege. The employment
itself was an honour; and such a provision was made, that the priests might attend
upon the duties of their holy function without distraction, as is mentioned in a
subsequent part of this chapter.
REFLECTIONS.—Aaron is now confirmed in his ministry; a distinguished honour
is put upon him; but he is reminded of the danger and difficulty of his arduous
employment, that proportionable watchfulness, diligence, and zeal, may appear. 1.
The charge of the sanctuary is entrusted to him, with the priests and Levites; and
they are to be answerable to God for every neglect, or transgression, or mistake, in
their ministrations. Note; The ministry is an awful charge, if one immortal soul
perish through our ignorance or carelessness, his blood will God require at our
hands. How many undertake the care of souls, who, have never weighed the solemn
account they must one day make to God? 2. Their several employments are
appointed. Aaron alone within the vail; his sons within the tabernacle; the Levites
without, as their assistants in the service of the court and altar; each has his
province, and all their work. God's house admits no idlers. An indolent priest is like
Satan appearing among the sons of God. 3. Peculiar care must be taken, that no
stranger enter there. The people were trembling at the thoughts of their danger in
27

approaching the tabernacle, and the priests and Levites are charged to keep them at
a distance from sin, that there may be no more wrath against them. Note; (1.) It is
good to have the watchfulness of others to restrain us from evil, as men as our own
precautions against it. (2.) The way to escape wrath, is to avoid sin. (3.) Ministers
must not only put away iniquity from themselves, but be watchful and zealous to
keep others from offending.
ELLICOTT, "(7) And within the vail.—i.e., the vail which separated the holy place
from the most holy. The word which is employed in this place (parocheth) is used
only of the second vail. (See Leviticus 16:12.) When the outer vail or hanging is
designed to be understood, the word used is masak. The reference appears to be to
the whole of the priestly duties which were discharged by Aaron and his sons, from
those connected with the altar of burnt offering to those which were performed in
the most holy place.
PETT, "Numbers 18:7
“And you and your sons with you shall keep your priesthood for everything of the
altar, and for that within the veil; and you (ye) shall serve. I give you (ye) the
priesthood as a service of gift, and the stranger (unauthorised person) who comes
near shall be put to death.”
So Aaron and his sons were to protect and guard the priesthood (compare Numbers
3:10) in respect of everything appertaining to the altar, and for everything within
the veil. Thus they were responsible for all use of the altar, the activities within the
inner Sanctuary, and all service with regard to the Holy of Holies, (the Holiest of
All, the Most Holy Place), where none could enter except the High Priest once a year
on the Day of Atonement.
“And you shall serve.” Theirs was to be a continual service, day by day, sabbath by
sabbath, new moon by new moon, year by year. Their whole lives were to be
dedicated to Yahweh’s service. This was God’s gift to them, and none other could
participate. Any unauthorised person who sought to interfere was to be put to
death.
“Who comes near.” To come near in such a context means to have access to, to be
associated with. It often contains the idea of encroaching or intruding. The point
here is that the person is going beyond what he knows he should.
For us all this holy work is carried on by our great High Priest, Jesus Christ, Who is
for us both High Priest and offering (see Hebrews). It is through His work for us
and through faith in Him that we are made acceptable to God. The careful emphasis
on the work of the priests and its dangers demonstrates how important and
particular His work was. And to us then is given a priesthood for the offering of
28

praise and thanksgiving (Hebrews 13:15; 1 Peter 2:5; Ephesians 5:19-20), and for
service on His behalf in purity of life and witness (Romans 12:1-2).
TRAPP, "Numbers 18:7 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.
Ver. 7. As a service of gift.] So our Saviour counts and calls his work a gift; "I have
finished the work which thou gavest me to do." [John 17:4] Any employment for,
and about God, is a special favour, a high honour.
POOLE, " The altar, to wit, of burnt-offering, as appears from the following words.
Within the veil. This phrase elsewhere signifies the inward or second veil, but here it
signifies either the outward veil only, or rather both the veils, 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 service of gift; 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 yourselves, or to invade your office.
WHEDON, " 7. Every thing of the altar — That is, in the first or priests’ court.
Within the vail — The holy of holies, accessible only to the high priest on the day of
atonement. Leviticus 16:12, note.
As a service of gift — The office of the priest was not to be discharged from
constraint as a duty, but freely and gladly as an avenue through which the loving
soul might pour its gratitude to the Giver. Thus Paul deemed himself the recipient of
undeserved “grace,” that he might preach, not among his kinsmen, whom he loved
better than his own life, but among the despised Gentiles, “the unsearchable riches
of Christ.” The highest Christian experience has not been reached when the
opportunity of the humblest service to Christ is not joyfully received as a gracious
privilege. When the wife begins to care for the household from mere duty, and not
from love to her husband, her home becomes a prison.
The stranger — All persons except the sons of Aaron. See Numbers 1:51, note.
Shall be put to death — Not by the verdict of a human tribunal, but by the
judgment of God. See Numbers 4:18, note. In the days of Ezekiel God complains of
the flagrant violation of this law, when strangers and people uncircumcised in heart
and in flesh polluted the sanctuary. Ezekiel 44:7.
29

PULPIT, "Shall keep your priests' office for everything of the altar, and within the
vail. That the Levites were made over to Aaron and his sons to relieve them of a
great part of the mere routine and drudgery of their service was to be with them an
additional and powerful motive for doing their priestly work so reverently and
watchfully as to leave no excuse for sacrilegious intrusion. The altar (of burnt
offering) and "that within the vail (cf. Hebrews 6:19) were the two points between
which the exclusive duties of the priesthood lay, including the service of the holy
place. A service of gift. A service which was not to be regarded as a burden, or a
misfortune, or as a natural heritage and accident of birth, but to be received and
cherished as a favour accorded to them by the goodness of God.
Offerings for Priests and Levites
8 Then the Lord said to Aaron, “I myself have put
you in charge of the offerings presented to me; all
the holy offerings the Israelites give me I give to
you and your sons as your portion, your perpetual
share.
BARNES, "By reason of the anointing - See Lev_7:35.
GILL, "And the Lord spake unto Aaron,.... Having pointed out to him the duty of
his office, he now informs him of the perquisites of it; or having told him what was his
work, now what his wages, or what was his service, and now his maintenance:
behold, I also have given thee the charge of my heave offerings, of all the
hallowed things of the children of Israel; such as the heave shoulder and wave
breast, and firstfruits, and all other holy things in general, such as were the most holy
things; as in Num_18:9; and the lighter holy things, as the Jews call them, Num_18:11;
the charge of these was given to keep for themselves, and for their families:
unto thee have I given them by reason of the anointing: because of his office as a
30

priest, to which he was consecrated by anointing:
and to thy sons by an ordinance for ever; see Lev_7:34.
HENRY 8-19, "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, 1Co_9:13, 1Co_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_
18:11-13. 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
31

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.
JAMISON, "Num_18:8-20. The priests’ portion.
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.
K&D, "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 ‫ת‬ ֶ‫ר‬ ֶ‫מ‬ ְ‫שׁ‬ ִ‫,מ‬ keeping, as in Exo_12:6; Exo_16:23, Exo_
16:32, is defined in the second parallel clause as ‫ה‬ ָ‫ח‬ ְ‫שׁ‬ ָ‫,מ‬ 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. ‫ת‬ֹ‫רוּמ‬ ְ‫,תּ‬ 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. ‫שׁ‬ ֵ‫,א‬
fire, is equivalent to ‫ה‬ֶ‫אשּׁ‬ 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., ‫ם‬ ָ‫ית‬ ִ‫אשׁ‬ ֵ‫,ר‬ “the first of them,” the ‫ים‬ ִ‫כּוּר‬ ִ‫,בּ‬ “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
32

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.
CALVIN, "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.” (208) 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.
BENSON 8-9, "Verse 8-9
Numbers 18:8-9. Having pointed out to him the duties of his function, now follows a
detail of the emoluments annexed to it; which emoluments are expressly declared to
be for Aaron and his sons — That is, for the high- priest, who undoubtedly had a
principal portion, and for the inferior priests. I also have given thee the charge — I
have bestowed them upon thee for thine use, with a charge that none have them but
thyself. By reason of the anointing — Because thou art anointed with the sacred oil,
and thereby consecrated to the office of priest, see Leviticus 8:12. Most holy
things — Such as were to be eaten only by the priests, and that in the sanctuary.
Reserved from the fire — That is, such sacrifices, or parts of sacrifices, as were not
burned in the fire. Which they shall 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.
COFFMAN, ""And Jehovah spake unto Aaron, And I, behold, I have given thee the
charge of my heave-offerings, even all the hallowed things of the children of Israel;
unto thee have I given them by reason of the anointing, and to thy sons, as a portion
33

forever. This shall be thine of the most holy things, reserved from the fire: every
oblation of theirs, even every meal-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. As the most holy things shalt thou eat
thereof; every male shall eat thereof; it shall be holy unto thee. And this is thine: the
heave-offering of their gift, even 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, as a
portion forever; every one that is clean in thy house shall eat therof. All the best of
the oil, and all the best of the vintage, and of the grain, the first-fruits of them which
they give unto Jehovah, to thee have I given them. The first-ripe fruits of all that is
in their land, which they bring unto Jehovah, shall be thine; every one that is clean
in thy house shall eat thereof. Every thing devoted in Israel shall be thine.
Everything that openeth the womb, of all flesh which they offer unto Jehovah, both
of man and beast, shall be thine: nevertheless the firstborn of man shalt thou surely
redeem, and the firstling of unclean beasts shalt thou redeem. And those that are to
be redeemed of them from a month old shalt thou redeem, according to thine
estimation, for the money of five shekels, after the shekel of the sanctuary (the same
is twenty gerahs). 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 savor unto Jehovah. And the flesh of them shall be thine, as the wave-breast
and as the right thigh, it shall be thine. All the heave-offerings of the holy things,
which the children of Israel offer unto Jehovah, have I given thee, and thy sons and
thy daughters with thee, as a portion forever: it is a covenant of salt forever before
Jehovah unto thee and to thy seed with thee. And Jehovah said unto Aaron, Thou
shalt have no inheritance in their land, neither shalt thou have any portion among
them: I am thy portion and thine inheritance among the children of Israel."
"By reason of the anointing ..." (Numbers 18:8). This does not refer to the priests
who were, of course, `anointed,' but rather to the gifts which had been `consecrated'
to them. Smick rendered this place, "I have given them for an anointed (or
consecrated) portion."[10]
Note that in Numbers 18:10, certain sacrifices were to be eaten by males only, while
others in Numbers 18:11, were for the entire households of the priests.
"The first-ripe fruits of all that is in their land ..." (Numbers 18:13). These words
are clearly anticipatory of Israel's entry into their land, which were intended to
apply fully only after they truly possessed it. This explains why the more limited
system of tithing, later given in Deuteronomy, probably was an "interim" provision
to be observed during the long and never fully successful campaign to possess it.
"Of all ..." Plaut tell us that the Jews interpreted this to apply only to the seven
principal fruits for which the land was famous: (1) wheat; (2) barley; (3) grapes; (4)
figs; (5) pomegranates; (6) olive oil; and (7) dates (including honey).[11]
34

"Surely redeem ... redeem ..." (Numbers 18:15). There are two different words here
in the Hebrew, the stronger one being applied to the redemption of humans,
meaning that, under no circumstances could they fail to redeem a human. In the
case of unclean animals, the owner might break the neck of any he did not wish to
redeem.[12]
"A covenant of salt ..." (Numbers 18:19) signified "an everlasting covenant." It was
founded upon the ancient understanding throughout all the East that one's eating
with a person established a binding and perpetual obligation between them. Behind
this is the fact that all of the sacrifices offered unto God were "salted." "All Hebrew
sacrifices were mingled with salt (Leviticus 2:13; Mark 9:49)."[13] "God ... gave the
kingdom ... to David ... by a covenant of salt" (2 Chronicles 13:5).
"Thou shalt have no inheritance ... neither ... any portion among them ..." (Numbers
18:20). The priests of Israel were expressly forbidden from becoming "the landed
aristocracy" of Israel, which, of course, they later became. The rules were intended
as a natural foil of their greed and avarice, but, alas, it came to pass in the times of
Jesus that as a class of people, "they devoured widows' houses" (Matthew 23:14
KJV).
EMOLUMENTS OF LEVITES AND PRIESTS
There is no need to go into detail, listing all of these special bounties that were the
perquisites of the priesthood. They were most sufficient, even to abundance, and, in
addition to the gifts enumerated here, they received the temple tax, the skins of
animals offered for sacrifice, and in addition, after entering Canaan, the Levites
possessed forty-eight cities, each composed of a square of 4,000 cubits, plus 2,000
cubits around each of the forty-eight cities, a land base, of the best of the land, with
a total of 53,000 acres of the total 11,264,000 acres in all of Canaan.[14] It is an
understatement that the priests and Levites were well supported. The five-shekel
payment for the redemption of the first-born would have, alone, brought in a very
considerable sum of money. In actual practice, the Jews multiplied this, as indicated
by this description of such a ceremony:
When the child is thirty days old, the father presents the child before one of the
descendants of Aaron, bringing a cup filled with both gold and silver coins.
Priest: addressing himself to the Mother, "Is this thy son?"
Mother: "Yes."
Priest: "Hast thou never had another child, a male or a female, a miscarriage, or an
untimely birth?" Mother: "No."
Priest: "This being the case, the child, as first-born, belongs to me."
35

Numbers 18 commentary

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Numbers 18 commentary