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율법서 11–21장: 광야에서의 반역과 방황

광야에서 보낸 이스라엘의 40년은 불신의 대가와 하나님의 오래 참으심을 드러냅니다.

민수기라는 이름은 이스라엘의 두 차례 인구 조사에서 비롯되었습니다. 책은 시내산에서 지파들이 약속의 땅을 향해 행진하도록 조직되는 장면으로 시작합니다.

저자: 전통적으로 모세의 저작으로 봄 · 기록 연대: 전통적으로 기원전 1440–1400년경

책 개요, 구조와 핵심 구절
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1여호와께서 아론에게 말씀하셨다. “성소와 관련된 죄에 대해서는 너와 네 아들들과 네 집안 사람들이 다 같이 책임을 지고 제사장 직분에 관련된 죄에 대해서는 너와 네 아들들만이 책임을 져야 한다. 2너는 네 친척인 레위 지파 사람들을 데려다가 너와 함께 일하게 하고 너와 네 아들들이 성막에서 일할 때에 너를 돕게 하여라. 3그들은 너에 대한 책임을 다하고 성막의 모든 업무를 수행해야 하지만 성소의 기구나 단에 접근해서는 안 된다. 그렇지 않으면 그들과 너희가 모두 죽게 될 것이다. 4그들은 너희를 도와 성막의 모든 일을 할 수 있으나 그 밖의 사람은 너희에게 접근하지 못하게 하라. 5성소와 제단에 관한 일은 너와 네 아들들만 해야 한다. 그러면 내가 이스라엘 백성에게 다시는 분노를 터뜨리지 않을 것이다. 6나는 이스라엘 백성 가운데서 너희 친척인 레위 사람들을 택하여 너희에게 선물로 주어 나에게 헌신하게 하고 성막 일을 하게 하였다. 7그러나 제단과 성소 안의 모든 일에 대한 제사장 직분은 너와 네 아들들만이 수행해야 한다. 이 직분은 내가 너희에게 선물로 준 것이다. 그러므로 다른 사람이 성소에 접근하면 반드시 죽여라.” 8여호와께서 아론에게 다시 말씀하셨다. “나에게 가져오는 모든 예물을 너에게 맡긴다. 이스라엘 백성이 나에게 바치는 거룩한 예물을 너와 네 자손에게 영구히 주겠다. 9가장 거룩한 예물 중에서 불로 태우지 않은 것은 네 것이다. 그들이 나에게 바치는 예물 가운데 소제물과 속죄제물과 속건제물은 가장 거룩하므로 너와 네 아들들의 몫이다. 10너는 이것들을 거룩한 곳에서 먹어라. 이 제물들은 거룩하므로 남자들만 먹어야 한다. 11“이 밖에 이스라엘 백성이 들어올려 바친 거제물과 흔들어 바친 요제물도 너의 것이다. 내가 이것들을 네 가족의 양식으로 영구히 주겠다. 그러므로 네 가족 중에 의식상 깨끗한 자는 이 제물을 먹을 수 있다. 12“이스라엘 백성이 첫열매로 나에게 바치는 제일 좋은 감람기름과 포도주와 곡식도 내가 너에게 주겠다. 13그들이 나에게 바치는 그 땅의 처음 익은 모든 열매가 다 네 것이므로 네 가족 중에 의식상 깨끗한 자는 다 이것들을 먹을 수 있다. 14“나 여호와에게 무조건 바치도록 되어 있는 것은 다 네 것이다. 15나에게 바치는 모든 생물의 처음 난 것은 사람이나 짐승이나 모두 네 것이다. 그러나 너는 처음 출생한 사람과 처음 난 부정한 짐승에 대해서는 대신 돈으로 받아라. 16사람이 태어난 지 개월이 되면 몸값으로 은 57그램을 받아라. 17그러나 소나 양이나 염소의 첫새끼에 대해서는 돈으로 대신 받아서는 안 된다. 그것들은 나 여호와에게 완전히 바쳐진 것들이다. 너는 그 피를 단에 뿌리고 그 기름은 불살라 나 여호와를 기쁘게 하는 향기로운 제물이 되게 하라. 18흔들어 바친 가슴과 오른쪽 넓적다리와 마찬가지로 그 고기는 네 몫이다. 19그리고 이스라엘 백성이 나에게 거룩한 예물로 바치는 것은 내가 영구히 너와 네 자손의 양식으로 주겠다. 이것은 내가 너와 네 후손과 맺는 불변의 계약이다.” 20여호와께서 또 아론에게 말씀하셨다. “이스라엘 땅에서 네가 물려받을 유산이나 재산은 아무것도 없다. 그것은 나 여호와가 너의 재산이며 유산이기 때문이다. 21“레위 자손이 성막에서 일하는 대가로 내가 이스라엘의 모든 십일조를 그들에게 주겠다. 22이제부터 제사장과 레위인을 제외한 일반 사람은 성막에 가까이 가서는 안 된다. 그렇지 않으면 죽음을 당할 것이다. 23오직 레위인들만 성막에서 일할 것이며 성막 일을 잘못했을 때는 그들이 책임을 져야 한다. 이것은 너희가 대대로 지켜야 할 규정이다. 레위인은 이스라엘 자손 중에서 물려받을 유산이 없다. 24이스라엘 백성이 나에게 바치는 예물의 십일조를 내가 그들에게 유산으로 주었으므로 나는 그들에게 유산이 없을 것이라고 말하였다.” 25-26 여호와께서 모세를 통하여 레위인들 에게 이렇게 말씀하셨다. “너희는 내가 너희 유산으로 준 십일조를 이스라엘 백성에게서 받으면 그것의 십일조를 다시 나 여호와에게 예물로 바쳐라. 27그러면 내가 그것을 땅에서 처음 거둔 곡식과 포도즙으로 드리는 예물처럼 여기겠다. 28이와 같이 너희는 이스라엘 백성에게서 받은 십일조 가운데서 나에게 예물을 바치고 나에게 바친 이 예물을 제사장 아론에게 주어라. 29너희는 이스라엘 백성에게서 받은 모든 예물 중에서 가장 좋은 것을 나에게 바쳐야 한다. 30백성들이 추수하여 예물을 바치고 남은 것을 갖는 것처럼 너희 레위인들도 제일 좋은 것을 바치고 남은 것은 너희가 가져라. 31이것은 너희가 성막에서 일한 대가로 받는 것이므로 너희와 너희 가족이 어디서든지 먹을 수 있다. 32너희가 가장 좋은 것을 나에게 바친 후에는 그 나머지를 먹어도 죄가 되지 않지만 너희가 그것을 바치기 전에 이스라엘 백성이 드린 거룩한 예물을 먹어 더럽히면 죽음을 면치 못할 것이다.”
주석 4
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Benson
Numbers 18
Benson Commentary 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. Numbers 18:1 . The Lord said unto Aaron — Probably by Moses. Having, by the foregoing miracles, vindicated the honour and authority of the 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. Numbers 18:2 And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee shall minister before the tabernacle of witness. 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. 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. Numbers 18:4 And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you. Numbers 18:5 And ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel. Numbers 18:6 And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for the LORD, to do the service of the tabernacle of the congregation. Numbers 18:6-7 . To you they are given as a gift — We are to value it as a great gift of the divine bounty, to have those joined to us that will be helpful and serviceable to us in the service of God. The altar — Of burnt-offering. Within the veil — This phrase here comprehends both the holy and the most holy place. As a gift — Which I have freely conferred upon you, and upon you alone; and therefore let no man henceforth dare either to charge you with arrogance in appropriating this to yourselves, or to invade your office. 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. Numbers 18:8 And the LORD spake unto Aaron, Behold, I also have given thee the charge of mine heave offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever. 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. Numbers 18:9 This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, shall be most holy for thee and for thy sons. Numbers 18:10 In the most holy place shalt thou eat it; every male shall eat it: it shall be holy unto thee. Numbers 18:10 . In the most holy place shalt thou eat it — In the court of the priests, where there were places for this use, which is called the most holy place, not simply and absolutely, but in respect of the thing he speaks of, because this was the most holy of all the places appointed for eating holy things, whereof some might be eaten in any clean place in the camp, or in their own houses. Numbers 18:11 And this is thine; the heave offering of their gift, with all the wave offerings of the children of Israel: I have given them unto thee, and to thy sons and to thy daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it. Numbers 18:12 All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the LORD, them have I given thee. Numbers 18:13 And whatsoever is first ripe in the land, which they shall bring unto the LORD, shall be thine; every one that is clean in thine house shall eat of it. Numbers 18:13 . Whatsoever is first ripe — Not only the first-fruits of the oil, and wine, and wheat, now mentioned, but all other first-fruits of all other grains, and all fruit-trees. Every one that is clean — And none else, because these fruits were first offered to God, and by consequence given to the priests; but for those which were immediately given to the priests, the clean and unclean might eat of them. Numbers 18:14 Every thing devoted in Israel shall be thine. Numbers 18:14-15 . Every devoted thing — Dedicated to God by vow or otherwise, provided it be such a thing as might be eaten: for the vessels or treasures of gold and silver which were dedicated by Joshua, David, or others, were not the priests’, but appropriated to the use of the temple. Whether it be of men — Which were offered to God in his temple, and to his service and disposal. Numbers 18:15 Every thing that openeth the matrix in all flesh, which they bring unto the LORD, whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. Numbers 18:16 And those that are to be redeemed from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs. Numbers 18:16 . Those that are to be redeemed — Namely, of men only, not of unclean beasts, as is manifest from the time and price of redemption here mentioned, both which agree to men; the time, Numbers 18:16 ; the price, Numbers 3:46-47 ; but neither agree to unclean beasts, which were to be redeemed with a sheep, ( Exodus 13:13 ,) and that after it was eight days old. Numbers 18:17 But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savour unto the LORD. Numbers 18:17-18 . They are holy — Namely, in a peculiar manner, consecrated to a holy use, even to be sacrificed to God, Deuteronomy 15:19 . The flesh — All the flesh of them, and not only some parts, as in other sacrifices. Numbers 18:18 And the flesh of them shall be thine, as the wave breast and as the right shoulder are thine. Numbers 18:19 All the heave offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before the LORD unto thee and to thy seed with thee. Numbers 18:19 . A covenant of salt — A durable and perpetual covenant; so called here, and 2 Chronicles 13:5 , either because salt is of singular use to preserve things from corruption, and was an emblem of friendship; or because it was ratified on their part by salt, which is therefore called the salt of the covenant, for which the priests were obliged to take care that it should never be lacking from any meal-offering, Leviticus 2:13 . And this privilege conferred upon the priests is called a covenant, because it was given them conditionally, upon condition of their service and care about the worship of God. Numbers 18:20 And the LORD spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel. Numbers 18:20 . Thou shalt have no inheritance in their land — In the land of the children of Israel. You shall not have a distinct portion of land, as the other tribes shall. The reason of this law was partly because God would have them wholly devoted to his service, and therefore free from worldly encumbrances, partly because God had abundantly provided for them otherwise, by tithes, and first-fruits, and oblations, and partly that, by this means, being dispersed among the several tribes, they might have the better opportunity for teaching and watching over the people. I am thy part — I have appointed thee a liberal maintenance out of my oblations. Numbers 18:21 And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation. Numbers 18:21-22 . The tenth — For the tithes were all given to the Levites, and out of their tithes the tenth was given to the priests. Come nigh the tabernacle — So nigh as to do any proper act to the priests or Levites. Numbers 18:22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die. Numbers 18:23 But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance. Numbers 18:23 . Their iniquity — The punishment due not only for their own, but also for the people’s miscarriage, if it be committed through their connivance or negligence. And this was the reason why the priests withstood King Uzziah, when he would have burnt incense to the Lord. Numbers 18:24 But the tithes of the children of Israel, which they offer as an heave offering unto the LORD, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance. Numbers 18:24 . A heave-offering — An acknowledgment that they have all their land and the fruits of it from God’s bounty. Note, the word heave-offering, which is for the most part understood of a particular kind of offerings heaved or lifted up to the Lord, is here used for any offering. Numbers 18:25 And the LORD spake unto Moses, saying, Numbers 18:26 Thus speak unto the Levites, and say unto them, When ye take of the children of Israel the tithes which I have given you from them for your inheritance, then ye shall offer up an heave offering of it for the LORD, even a tenth part of the tithe. Numbers 18:26 . Ye shall offer up a heave-offering — They who are employed in assisting the devotions of others, must be sure to pay their own as a heave- offering. Prayers and praises, or rather the heart lifted up in them, are now our heave-offerings. Numbers 18:27 And this your heave offering shall be reckoned unto you, as though it were the corn of the threshingfloor, and as the fulness of the winepress. Numbers 18:27-28 . As though it were the corn — It shall be accepted of you as much as if you offered it out of your own lands and labours. To Aaron — And to his children, who were all to have their share herein. Numbers 18:28 Thus ye also shall offer an heave offering unto the LORD of all your tithes, which ye receive of the children of Israel; and ye shall give thereof the LORD'S heave offering to Aaron the priest. Numbers 18:29 Out of all your gifts ye shall offer every heave offering of the LORD, of all the best thereof, even the hallowed part thereof out of it. Numbers 18:29 . Your gifts — Not only out of your tithes, but out of the other gifts which you receive from the people, and out of those fields which shall belong to your cities. Offer — To the priest. As many gifts, so many heave- offerings; you shall reserve a part out of each of them for the priest. The hallowed part — The tenth part, which was the part or proportion that God hallowed or sanctified to himself as his proper portion. Numbers 18:30 Therefore thou shalt say unto them, When ye have heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the threshingfloor, and as the increase of the winepress. Numbers 18:31 And ye shall eat it in every place, ye and your households: for it is your reward for your service in the tabernacle of the congregation. Numbers 18:32 And ye shall bear no sin by reason of it, when ye have heaved from it the best of it: neither shall ye pollute the holy things of the children of Israel, lest ye die. Numbers 18:32 . Neither shall ye pollute the holy things — As you will do, if you abuse their holy offerings, by reserving that entirely to yourselves which they offer to God, to be disposed as he hath appointed, namely, part to you, and part to the priests. Thus we learn in what manner God regulated the offices of the priests and Levites, and how he provided for their subsistence. The tribe of Levi had no part nor inheritance in the land of Canaan as the other tribes had; but had for their share the tithes of the whole country; and the priests, in particular, had their portions of the sacrifices and offerings, and a tenth part of the tithes. By these means the ministers of religion were supported in a comfortable, decent manner, without being forced to neglect the duties of their function to provide for the necessities of the body. This proves that, in the Christian Church, provision should be made for the maintenance of those that serve in the sacred ministry, as St. Paul teaches: “They which minister about holy things, live by the things of the temple; and they which wait at the altar are partakers with the altar; even so hath the Lord ordained that they which preach the gospel, should live by the gospel.” Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.
Expositors
Numbers 18
Expositor's Bible Commentary 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. 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 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. {Amo 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." 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. 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 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. 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. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.
Illustrator
Numbers 18
Thou Shalt have no inheritance in their land. Numbers 18:20 Are ministers debarred from owning property Bp. Babington. ? — No, this was a legal ceremony, and bindeth not now more than that prohibition to drink wine ( Leviticus 10:9 ), with such like. The yoke of the law is taken from us, and not to be reduced again. In the twenty-first chapter of Joshua, see what provision for cities and grounds for them and their cattle. The like in this Book of Numbers (chap. Numbers 35.; Jeremiah 32:8 ). A purchase and land and title, descent and right, by kindred and blood. mentioneth rents and revenues of the Church. Sabellicus writeth that Lucina, a noble and rich gentlewoman of Rome, made the Church her heir. , how Constantine out of the tribute of every city gave a portion to the Churches for maintenance of their ministers. saith that the Church's lands paid tribute, therefore the Church had lands. Basil saith that bishops were rich and able to give to Churches. telleth how the worthy Empress Theodosius's wife adorned the bishop's house with all goodly furniture, and gave a yearly revenue. Thus have not all ages and persons dealt sparingly or grudgingly with their clergy; but both thought them worthy respect, and most worthily respected them in their maintenance and otherwise. ( Bp. Babington. ).
Matthew Henry
Numbers 18
18:1-7 The people complained of their difficulty and peril in drawing near to God. God here gives them to understand, that the priests should come near for them. Aaron would see reason not to be proud of his preferment, when he considered the great care and charge upon him. Be not high-minded, but fear. The greater the trust of work and power that is committed to us, the greater danger there is of betraying that trust. This is a good reason why we should neither envy others' honours, nor desire high places. 18:8-19 All believers are spiritual priests, and God has promised to take care of them. Godliness has the promise of the life that now is. And from the provision here made for the priests, the apostle shows that it is the duty of christian churches to maintain their ministers. Scandalous maintenance makes scandalous ministers. The priests were to be wholly devoted to their ministry, not diverted from it, or disturbed in it, by worldly care or business. Also, that they might be examples of living by faith, not only in God's providence, but in his ordinances. The best should be offered for the first-fruits unto the Lord. Those who think to save, by putting God off with the refuse, deceive themselves, for God is not mocked. 18:20-32 As Israel was a people not to be numbered among the nations, so Levi was a tribe to be distinguished from the rest. Those who have God for their Inheritance and their Portion for ever, ought to look with holy contempt and indifference upon the possessions of this world. The Levites were to give God his dues out of their tithes, as well as the Israelites out of their increase. See, in ver. 31, the way to have comfort in all our worldly possessions, so as to bear no sin by reason of them. 1. We must be sure that what we have is got honestly and in the service of God. That meat is best eaten which is first earned; but if any will not work, neither shall he eat, 2Th 3:10. 2. We must be sure that God has his dues out of it. We have the comfort of our substance, when we have honoured the Lord with it. Ye shall bear no sin by reason of it, when ye have heaved the best from it. We should give alms of such things as we have, that all may be holy and comfortable to us.