offerings of the holy things, which the sons of Israel shall offer unto Jehovah, I have given to thee, and to thy sons, and to thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before Jehovah, to thee and to thy seed with thee. And Jehovah said unto Aaron; thou shalt have no inheritance in their land, neither shalt thou have a part among them; I am thy part, land, and without the land. And one gift was due unto them from the sanctuary. The eight gifts which they did not eat but within the sanctuary, were these: 1. The flesh of the sin-offering, whether fowl or beast (Lev. vi. 25, 26.) 2. The flesh of the trespass-offering, (Lev. vii. 1, 6.) 3. The peace-offerings of the congregation, (Lev. xxiii. 19, 20.) 4. The remainder of the Omer (or Sheaf, Lev. xxiii. 10, &c.) 5. The remnants of the meat offerings of the Israelites, (Lev. vi. 16.) &c.) ary.' 6. The two loaves, (Lev. xxiii. 17.) 7. The shew-bread, (Lev. xxiv. 9.) 8. The leper's log of oil, (Lev. xiv. 10, These were not eaten but in the sanctu The five which they might not eat but in Jerusalem, [and before that, within the camp of Israel, to which Jerusalem afterwards was answerable, as is noted on Num. ii. 28.] were these: 1. The breast and shoulder of the peaceofferings, (Lev. v. 31, 34.) 2. The heave-offering of the sacrifice of confession, (Lev. v. 7, 12, 14. 3. The heave-cffering of the Nazarite's Ram, (Num. vi. 17, 20.) 4. The firstling of the clean beast, (Num. xviii. 15; Deut. xv. 19, 20.) 5. The first-fruits, (Num. xviii. 13.) These were not eaten but in Jerusalem. The five things due from the land of Israel only were: 1. The heave offering (or first-fruits, (Num. xviii. 12.) 2. The heave-offering of the tithe, (Num. xviii. 28.) 3. The cake, (Num. xv. 20.) And these three were holy. 4, The first-fruits of the fleece, (Deut. xviii. 4.) 5. The field of possession, (Num. xxxv.) and both of these were common. These were not due unto them by the law, save in the land of Israel.' The five things due to the priests in every place, were: 1. The gifts (of the beasts slain, Deut. xviii. 3.) 20 2. The redemption of the first-born son. (Num. xviii. 15.) 3. The firstling of the ass, (Exod. iv. 20; Num. xviii.) 4. The restitution of that which is taken by rapine from a stranger, (Num. v. 8.) 5. The devoted things, (Num. xviii. 14.)' These five are common things, in all respects. The gift due unto them from the sanctuary, was: 1. The skins of the burnt-offering, (Lev. vii. 8.) And the same law was for the skins of the other most holy things: they all were the priests. The gifts which the females had part in, as well as the male (priests) were five. 1. The heave-offering (or first-fruits.) 2. The heave-offering of the tithe. 3. The cake. 4. The gifts of the beast, (Deut. xviii. 3.) 5. And the first of the fleece.' Maimony in Biccurim, chap. i. sect. 1, &c. A covENANT OF SALT,] That is, a stable, firm and incorruptible covenant. So the kingdom over Israel was given to David and to his sons, by a covenant of salt, 2 Chron. xiii. 5. and there the Gr. explaineth it, "an everlasting covenant. VER. 20.-THOU SHALT HAVE,] This concerneth not so much Aaron himself, (who died before he came into the land, Num. xx. 28.) as his posterity; and not them only, but all the Levites; as after Moses showeth in Deut. xviii. 1. The priests the Levites, all the tribe of Levi, shall have no part nor inheritance with Israel.' INHERITANCE IN THEIR LAND,] Which was divided by lot to the other tribes, according as God numbered them, when the tribe of Levi was numbered apart, Num. xxvi. 53, 55, 57, 62. Notwithstanding, they had cities to dwell in, and suburbs given from the other tribes, Num. xxxv. and in Ezek. xlviii. 10, &c. an holy oblation, out of the spiritual land, is given to the priests and Levites. A PART,] Or, a portion, a share among them. This word, though often it be spoken of a part or portion of land, as in Jos. xv. 13; xix. 9; xviii. 5, &c. yet also it is meant of a part in the spoils or prey, as in Num. xxxi. 36; 1 Sam. xxx. And so it seemeth to be intended here, of the spoils gotten by war of the Canaan 24. and thine inheritance, among the sons of Israel. 21 And to the sons of Levi, behold I have given all the tenth in Israel, for an inheritance for their service which they serve, the service of the tent of the congregation. 22 And the sons of Israel shall not come nigh henceforth, unto the tent of the congregation, to bear ites, which were of great worth, as appeareth by Deut. ii. 35; iii. 7; vi. 11, so that Joshua said to some of the people, Return with much riches unto your tents, and with very much cattle, and with silver, and with gold, and with brass, and with iron, and with very much raiment,' &c. Jos. xxii. 8, yet Levi might have none, because the Lord had given him his portion in the holy things; and he was to war another warfare in the Lord's sanctuary, Num. iv. 23, and according to the apostle's doctrine, No man that warreth, entangleth himself with the affairs of this life; that he may please him who hath chosen him to he a soldier,' 2 Tim. ii. 4. Of this matter the Hebs, say; "All the tribe of Levi are warned that they have no inheritance in the land of Canaan; likewise they are warned that they take no part of the spoil, at the time when they conquer the cities, Deut. xviii. 1. 'And a son of Levi, that taketh a part of the spoil, is to be beaten: and if he have received an inheritance in the land, they are to take it away from him. It seemeth unto me, that these things are not spoken but of the land, which was promised by covenant to Abraham, Isaac, and Jacob, &c. But all other lands, which any of the kings of Israel should subdue, the priests and Levites were for tho e lands, and the spoils of them, like all other Israelites. And why had Levi no right of inheritance in the land of Israel, and spoils thereof, with his brethren? Because he was separated to serve the Lord, and to minister unto him, and to teach his right ways, and his just judgments unto many,' as Deut. xxxiii. 10. Therefore were they separated from the ways of the world; they wage not war, like other Israelites, neither have they inheritance, &c. but they are the Lord's power, as it is written,Bless Lord his power,' Deut. xxxiii. 11, and the blessed (God) himself is their reward, as he saith, I am thy part and thine inheritance." Maim. tom. iii. treat. of the Release and Jubilee, chap. xiii. sect. 10, 11, 12. So in Ezek. xliv. 28. God saith of the priests, 'Ye shall give them no possession in Israel, I am their possession.' I AM THY PART,] Both by the gifts fore-appointed, (as is said in Deut. xviii. 1,The fire offerings of Jehovah, and his inheritance, shall they eat;') and by other blessings, wherewith he would abundantly recompence their worldly want, administering unto them his heavenly graces. Hereupon Thon the godly testified their faith, and hope in God, by these and such like speeches; God is my part for ever,' Ps. lxxiii. 26. art my part, in the land of the living,' Ps. cxlii. 6. 'Jehovah is my part, saith my soul; therefore will I hope in him,' Lam. iii. 24. I rejoice at thy word, as one that findetb great spoil,' Ps. cxix. 162. ance. VER. 21.-AND TO THE SONS OF LEVI,] Now followeth the law concerning the Levites, who were joined to the priests in service, and so in provision for their maintenAnd this word and, Chazkuni here noteth as an addition to that which went before, saying "that the covenant of salt for ever, was to the Levites also. ALL THE TENTH,] Or, all the tithe. This is the first tithe which the Israelites payed to the Levites; after which they separated a second tithe, which they themselves did eat before the Lord, the first year and the second, and every third year gave it to the Levites and poor: whereof see Deut. xiv. 22, 23, &c. Touching this, the Heb. say, that the Israelites, "After they had separated the great heave-offering (or first-fruits spoken of in Num. xviii. 12,) they separated one of ten out of that which remained, and this is called the first tithe; and it is that which is spoken of in Num. xviii. 24, and this tithe was for the males and females of the Levites. They pay no tithe but of the choice (or best) as it is said (in Num. xviii. 30.) When ye have heaved the fat thereof, &c. as the tithe which the Levites separate, is to be of the fat thereof; so the tithe which the Israelites separate from the floor or winepress, is to be of the fat. They pay not the tithe but by measure, or by weight, or by number. He that separateth this tithe blesseth (God) first, as they use to bless for other commandments: so he blesseth for the second tithe, and for the poor man's tithe, and for the tithe of the tithe, he blesseth for every one severally.' Maim. tom. iii. treat. of tithes, chap. i. sect. i. 13, 14. 16. VER. 22.-NOT COME NIGH ANY MORE,] To serve in the tabernacle, as they did in the rebellion of Korah, Num. xvi. TO BEAR SIN,] That is, lest they suffer the punishment for their sin. So in ver. 23, bear their iniquity, as in ver. 1. To DIE,] Or, and die; see the notes on Gen. ii. 3, this showeth the punishment to be death: the Gr. translateth it, deadly (or death procuring) sin. sin, to die. 23 But the Levite, he shall serve the service of the tent of the congregation; and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the sons of Israel they shall not inherit any inheritance. 24 But the tithe of the sons of Israel, which they shall offer up unto Jehovah, for an heave-offering, I have given to the Levites for an inheritance : therefore I have said unto them, among the sons of Israel they shall not inherit any inheritance. 25 And Jehovah spake unto Moses, saying; 26 And unto the Levites thou shalt speak, and unto them; when ye take of the sons of Israel the tithe, which I have given unto you from them, for your inheritance, then ye shall offer up thereof, the heave-offering of Jehovah, the tithe of the tithe. And your heave-offering shall be counted unto you as the corn of the threshing floor, and as the fulness of the wine-press. 29 Thus you also shall offer the heave-offering of Jehovah, of all your tithe which ye receive of the sons of Israel, and ye shall give 27 VER. 23.- BEAR THEIR INIQUITY,] That is, bear the punishment of their own iniquity, if they transgress; and of the people's, if they suffer them to transgress. Thus Sol. Jarchi expoundeth it; "They (the Levites) shall bear the iniquity of the Israelites; for it is their duty to warn strangers from coming near unto them." VER. 24.-HEAVE UP,] In Gr. and Chald., separate unto the Lord: so in ver. 26. This showeth the tithes to be an oblation to the Lord, and a sign of the Israelites' homage, subjection and thankfulness unto him for his blessings. And upon this ground, the apostle proveth Melchisedec to be a greater priest than Abraham, or Aaron; because Abraham (and all the Levites and priests in his loins) paid tithes to Melchisedec, Gen. xiv. Heb. vii. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils, Heb. vii. 4. VER. 26. THE TITHE OF THE TITHE,] Or, a tenth part of the tenth. VER. 27. AS THE FULNESS,] Or, as the plenty, that is, the plentiful increase; or, the full, that is, ripe liquor: the Gr. translateth it, as the separated thing. Sol. Jarchi saith, "Fulness meaneth the ripe fruit which is full." See the notes on Exod. xxii. 29, where this word is also used for full-ripe fruit. From hence the Hebs. gather, that seeing the Levites' first tithes (out of which they paid the priest's tithes) were as the corn of the floor, and liquor of the press; therefore they were as common things. "The first tithe is lawful to be eaten by Israelites, and lawful to be eaten in uncleanness, for there is in it no holiness at all: and wheresoever holiness, or redemption of the tithe is spoken of, [as in Lev. say xxvii.] it is not meant but of the second tithe. And they count the first tithes as common things, because it is said, 'And your heave-offering shall be reckoned unto you as the corn of the floor, &c. as the floor and wine-press are common for every thing, so the first tithe (out of which the heave-offer. ing is taken) is common for every thing." Maim. treat. of tithes, chap. i. sect. 2. This is to be understood, after the Levites had separated the tenth of the tithe, then the rest should be common, like the corn of the floor, as is explained in ver. 30. VER. 28.-THUS YOU ALSO,] Or, so you also; you Levites as well as other Israelites, though you have no inheritance in the land, yet shall you honour the Lord with an heaveoffering out of your first tithe: and it shall be reckoned or imputed into you, as if you had lands and possessions, and offered tithes out of them. To AARON,] And so to his posterity the priests, as was observed in the ages following, as it is written, And the priest the son of Aaron, shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithe, unto the house of God, to the chambers in the treasure house,' Neh. x. 38. Thus also are we to understand the apostle, when he saith that the priests, the sons of Levi who receive the office of priesthood, have a commandment to take tithes of the people according to the law,' &c., Heb. vii. 5, that the Levites took them of the people immediately, and the priests mediately, in taking the tithe of the tithe from the Levites, as this place showeth, compared with Neh. x. 37, 38. thereof the heave-offering of Jehovah, to Aaron the priest. Out of all your gifts ye shall offer every heave-offering of Jehovah, of all the fat thereof, the hallowed part thereof out of it. 30 And thou shalt say unto them, When ye have heaved the fat thereof from it, then it shall be counted unto the Levites, as the revenue of the threshing floor, and as the revenue of the wine-press. 31 And ye shall eat it in every place; you, and your house for it is a reward unto you for your service in the tent of the congregation. And ye shall not bear sin for it, when ye have heaved the fat thereof from it: and ye shall not profane the holy things of the sons of Israel, that ye die not. VER. 29.-OUT OF ALL YOUR GIFTS,] This is more general, and seemeth to imply, besides the tenth of their tithe, the tenth also of other things, as of their own ground, the suburbs and fields which were given to the Levites, Num. xxxv. 4. So Chazkuni here saith, "Out of all your gifts, ye shall heave up: to teach that even of the fruit that grew in the fields of the suburbs of the Levites' cities, they were bound to give unto the priests," &c. And it is proportionable, that as God was to be honoured with the tithes of other men's lands, so of the Levites, that they also hereby might signify their homage and thankfulness to God. Yea the Hebs. bring the priests themselves also under this duty, saying; "Levites and priests do separate the first tithe, for to separate out of it the heaveoffering of the tithe. And so the priests do separate the other heave-offerings and the tithe for themselves, that the priest may receive of all. Lest they should eat their fruits untithed, the scripture saith, Thus you also shall heave up,' (Num. xviii. 28,) which we have heard expounded thus; you, these are the Levites; also you, this implieth the priests." Maim. treat. of tithes, chap. i. sect. 3. THE FAT,] That is, as the Chald. expoundeth, the best, or fairest: in Gr., the frat-fruits: see before on ver. 12, 21. So Chazkuni here saith, "Of all the best and of all the fairest thereof, ye shall separate out of it the hallowed part thereof, that it may be an heave-offering. VER. 30. THE REVENUE,] In Gr. the fruit of the threshing floor. This word revenue, as the Hebs. distinguish it, "is corn after it is eared; and after it is threshed and fanned, it is called (dagan) corn." Maim. tom. 1. in Beracoth, chap. iii. sect. 1. VER. 31.-IN EVERY PLACE,] Sol. Jarchi explaineth it, though it be in the place of burial; and that was an unclean place. The first tithes therefore which were paid to VOL. IJ. the Levites, might be eaten by them as common things, in every place: but the second tithe (which the owners separated after the first, and did eat themselves) might not be eaten every where, but before the Lord only, that is, within the city of Jerusalem, after the temple was built therein. See Deut. xiv. 22, 23, &c. YOUR HOUSE,] That is, your household; as the Chald. translateth it, the men of your house. A REWARD,] Or wages; and so your due for your service: so the apostle speaking of the honour due to the ministers of Christ, saith, The labourer is worthy of his reward,' 1 Tim. v. 17, 18, and Christ himself, sending his disciples to preach, said unto them, And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his reward. Go not from house to house,' Luke x. 7. I VER. 32.-BEAR SIN FOR IT,] That is, bear the punishment of sin for the tithe; which the Levites should do, if they heaved (or separated) not a tenth part of the best of that tithe from it, as is before commanded. PROFANE THE HOLY THING,] Heb. the holiness. This is a general warning both to priests and Levites, that the holy things of the people be not profaned by them, nor suffered to be profaned by others. And holy things might be profaned, if either they were eaten out of the time limited by God, as in Lev. xix. 7, 8, or if the priests were unclean when they did eat them, as Lev. xxii. 2, 3, 9, or if others did them, to whom they did not pertain, as Lev. xxii. 10, 15, 16, or if other the like unlawful actions were done or suffered. The ministers of God therefore had this charge upon them, by all means to sanctify the Lord, his tabernacle and holy things; that so they might procure the welfare and salvation both of themselves and others; as 1 Tim. iv. 16. 1. The Lord commandeth a red heifer to be slain by the priest, some of her blood to be sprinkled, the residue, with her body, to be burned, together with cedar wood, hyssop, and scarlet; and the ashes of all these to be gathered up and kept for the congregation, to make therewith a water of separation and purification from sin. 11. The law for the use of it, in purification of the unclean by the dead. פ פ פ 'And Jehovah spake unto Moses and unto Aaron, saying, 'This is the ordinance of the law which Jehovah hath commanded, saying, Speak unto the sons of Israel, that they take unto thee a red heifer, perfect, wherein is no blemish, upon which never came yoke. DDD Here is the thirty-ninth section of the law, after the Hebrews' account: see Gen. vi. 9. VER. 2. THE ORDINANCE,] Or, the statute, constitution, the prescript ordinance; in Gr. the distinction of the law. As in the former chapter, God gave order for his ministers, the tribe of Levi, by whom the service in his tabernacle should be performed, and his people should come near unto him, to offer all their sacrifices: so here he giveth a law for all men generally, how they should be purified from their uncleanness, whensoever they were to come into his sanctuary with their sacrifices, and for the service of his holy Majesty; that their hearts might be confirmed in his grace, against their own infirmities. TAKE UNTO THEE,] That is, take and bring unto thee: see the like phrase in Gen. xv. 9; Exod. xxv. 2; Lev. xxiv. 2. This heifer was taken of the people, to show the interest that they all had in it; and by faith in that which it figured Christ. A RED HEIFER,] Thargum Jonathan addeth, " three yearling:' so in the Heb. canons they say, "It is commanded that the red heifer be of the third year, or of the fourth year, and it may be older." Maim. in Pharah adummuh, (or treat. of the Red heifer,) chap. i. sect. 1. PERFECT,] In Gr. without blemish. As all sacrifices were to be unblemished, Lev. xxii. so this; but the perfection here spoken of, the Hebs. refer to the colour also, that it be "perfect in redness, because if it have but two hairs black, it is unlawful," saith Sol. Jarchi. The same is affirmed also by Maim. "if it have two hairs white or black, &c. it is to be refused." Maim. in Pharah, chap. i. sect. 2. No BLEMISH,]"If it hath had a wen (or wart) and it be cut off, though red hairs be grown in the place, yet is it disallowable. All blemishes that disable the holy thing, disable this heifer. If it have been cut out of the mother's body, or been the price of a dog, or hire of an whore, (Deut. xxiii. 18,) or been torn, or been abused by mankind, (Lev. xx. 15,) it is unlawful. For whatsoever maketh holy things unlawful for the altar, maketh the heifer unlawful." Maim. in Pharah, chap. i. sect. 6, 7. YOKE,] That is, which hath not been used of men for any work; and this is peculiar to this heifer, for other sacrifices were not disabled by the yoke or any work, save the heifer for expiation of murder, Deut. xxi. 3. "This heifer excelleth other holy things, for work done by it disableth it. As the yoke spoken of concerning the heifer, (Deut. xxi.) maketh all other works like the yoke: so in this heifer, &c. But the yoke disableth her, whether it be in the time of working or not: whereas other works disable her not, save in the time of working. As, if one bind a yoke upon her, although she hath not ploughed with it, she is unlawful:- but if one took her in to tread out corn, (as Deut. xxv. 4,) she is not made disallowable, until he tread out corn with her; and so in all like cases." Maim. in Pharah, chap. i. sect. 7. As other sacrifices of beasts prefigured Christ, so this in special figured him; red, in his human nature and participation of our afflictions, Is. lxiii. 1, 2; Heb. ii. 14, 17, 18; perfect and without blemish of sin, both in his nature and actions, Luke i. 35; 1 Pet. i. 19; ii. 22; without yoke, as being free from the bondage of sin and corruption, and from servitude to the ordinance of men in religion, and as doing voluntarily the things that pertained to our redemption, Lam. i. 14; John |