Exegetical and Hermeneutical Commentary of 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.
15. of all flesh which they offer ] i.e. clean animals, for they alone could be offered.
Fuente: The Cambridge Bible for Schools and Colleges
Surely redeem … redeem – A stronger expression is intentionally used in reference to the redemption of the first-born of man than in reference to that of unclean beasts. For the rule as to the former admitted of no exception: the owner of the latter, if unwilling to redeem, might destroy the beasts. Compare the marginal references.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. The first-born of man – and the firstling of unclean beasts] Thus vain man is ranked with the beasts that perish; and with the worst kinds of them too, those deemed unclean.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Whether it be of men, which were offered to God in his temple, Exo 13:12; Luk 2:22, and to his service and disposal.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Every thing that openeth the matrix in all flesh,…. The firstborn of every creature:
which they bring unto the Lord; as they were obliged, he claiming it as his own, Ex 13:2;
[whether it be] of men or beasts, shall be thine; every firstborn of either, being the Lord’s, became the priest’s by his gift:
nevertheless, the firstborn of man shalt thou surely redeem; that is, take the redemption price for it, which was five shekels, as in
Nu 18:16; for the original proprietor was, strictly speaking, the redeemer, and paid the money, and the priest was the receiver, to whom it was paid; see Ex 13:13;
and the firstlings of unclean beasts shall thou redeem; with lambs, as an ass, which is put for unclean beasts, is ordered to be redeemed with a lamb, or its neck to be broken, Ex 13:13; the Africans, the shepherds among them, as Herodotus relates k, of their firstlings they cut off the ear of the beast and throw it over a house, and then turn its neck back, for they worship only the sun and moon; which seems to be an imitation of this law.
k Melpomene, sive, l. 4. c. 188.
Fuente: John Gill’s Exposition of the Entire Bible
15. Every thing that openeth the matrix. The same thing is now ordained as to the first-born, viz., that the priests should have them also for themselves; though at the same time a distinction is inserted, that the first-born of man should be redeemed. With regard to unclean beasts, the owners were free either to redeem or to kill them. But, since this matter is not professedly treated of here, God only briefly declares that He gives to the priests whatever profit may be made of the first-born. The command that the first-born should be redeemed according to the estimation of the priests, does not mean that the priests should themselves prescribe the value, as if they had the authority to do so; but that estimation is referred to by which they were bound according to God’s command, as we saw elsewhere; and this may be readily gathered from the context, because the price is presently added, which God Himself had fixed. As to the first-born of clean animals, another law is given, viz., that they should be killed at the altar, and their fat burned, whilst the flesh was to belong to the priests, like the breast and the right shoulder of the burnt-offerings. But, lest any of the Levites or of the people — since men are always eager for innovation — should ever attempt to violate this decree, all controversy is removed in future ages, when God declares that what He gave to the priests He would never have taken away from them. First, He uses the word edict or decree, (210) which others translate “ statute:” and then adds the title “covenant,” (211) in order that its observation may be more sacred, and less exposed to contentions and quarrels; for nothing could be more indecent than that the priests should dispute regarding their rights and privileges. God, then, signifies that He shall be Himself outraged, if any one should trouble the priests. By the word “salt,” perpetuity is metaphorically expressed; in which, however, God appears to allude to the sacrifices, which it was not lawful to offer unless seasoned with salt; that the Israelites might learn that, by earthly and corruptible things, something greater was designated; for we know that salted meats do not so easily become corrupt. In a word, this metaphor implies inviolable stability.
(210) חק from חקק describere, decernere, statuere. — Taylor’s Concordance.
(211) Addition Fr. “ voire, Paction de sel .”
Fuente: Calvin’s Complete Commentary
(15) Every thing that openeth the matrix . . . (See Lev. 27:6; Lev. 27:26-27.) Five shekels was the redemption-price paid for each of the firstborn who were not redeemed by the Levites (Num. 3:47).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Every thing that openeth the matrix Every firstborn male. The female firstborn of man and beast were exempted from consecration. See Lev 27:26, note. The firstborn of man were to be consecrated to Jehovah as a sacrifice, not after the manner of the heathen, by slaying and burning upon the altar, but by presenting them to the Lord as living sacrifices, devoting all their powers of body and mind to his service. Rom 12:1, note. “As the Egyptians were judged in their firstborn children because of their guilt, so that the children took the place of the whole nation, and bore as a sacrifice the curse of extermination which lay on all; so, on the contrary, Israel the people chosen by Jehovah and redeemed from the bondage of man in testimony that it owes its existence and possessions to divine grace alone, shall bring to God, as payment, the firstling blessings of his house in place of the whole.” Oehler. Since the first birth represented all the births, the whole nation was to consecrate itself to Jehovah, and present itself as a priestly nation in the consecration of the firstborn, thus fore-shadowing the “royal priesthood” of every individual believer in Christ. See the Septuagint of Exo 19:6, and 1Pe 2:9.
Fuente: Whedon’s Commentary on the Old and New Testaments
the matrix. See Num 3:13. Exo 13:2; Exo 34:19. Lev 27:26.
men . . . man = Hebrew. ‘adam. App-14.
redeem. Hebrew. padah. See note on Exo 6:6,
Fuente: Companion Bible Notes, Appendices and Graphics
openeth: Num 3:13, Exo 13:2, Exo 13:12, Exo 22:29, Exo 34:20, Lev 27:26
the firstborn: Exo 13:13, Exo 34:20, Lev 27:27
Reciprocal: Exo 34:19 – openeth Num 3:15 – General Num 3:41 – General Num 3:46 – redeemed Deu 12:6 – tithes Deu 15:19 – thou shalt do Neh 10:36 – the firstborn Luk 2:23 – Every