Exegetical and Hermeneutical Commentary of Numbers 18:20
And the LORD spoke 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.
20. The reason why the priests are to receive all these dues is that they are to possess no landed property in Canaan. Cf. Num 26:62, Jos 14:3. This ordinance, however, did not exclude the assignment of certain cities, with their surrounding land, to the priests and Levites (Num 35:1-8, Jos 21:1-42).
Fuente: The Cambridge Bible for Schools and Colleges
I am thy part and thine inheritance – Compare the marginal references.
Fuente: Albert Barnes’ Notes on the Bible
Num 18:20
Thou Shalt have no inheritance in their land.
Are ministers debarred from owning property
No, this was a legal ceremony, and bindeth not now more than that prohibition to drink wine (Lev 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. 35.; Jer 32:8). A purchase and land and title, descent and right, by kindred and blood. Origen mentioneth rents and revenues of the Church. Sabellicus writeth that Lucina, a noble and rich gentlewoman of Rome, made the Church her heir. Sozomen, how Constantine out of the tribute of every city gave a portion to the Churches for maintenance of their ministers. Ambrose saith that the Churchs lands paid tribute, therefore the Church had lands. Basil saith that bishops were rich and able to give to Churches. Nicephorus telleth how the worthy Empress Theodosiuss wife adorned the bishops 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.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. I am thy part and thine inheritance] The principal part of what was offered to God was the portion of the priests, therefore they had no inheritance of land in Israel; independently of that they had a very ample provision for their support. The rabbins say twenty-four gifts were given to the priests, and they are all expressed in the law. Eight of those gifts the priests ate nowhere but in the sanctuary: these eight are the following: –
1. The flesh of the SIN-OFFERING, whether of beasts or fowls, Le 6:25-26.
2. The flesh of the TRESPASS-OFFERING, Le 7:1; Le 7:6.
3. The PEACE-OFFERINGS of the congregation, Le 23:19-20.
4. The remainder of the OMER or SHEAF, Le 23:10, c.
5. The remnants of the MEAT-OFFERINGS of the Israelites, Le 6:16.
6. The two LOAVES, Le 23:17.
7. The SHEW-BREAD, Le 24:9.
8. The LOG of OIL offered by the leper, Le 14:10, c.
Five of those gifts they ate only in Jerusalem: –
1. The breast and shoulder of the PEACE-OFFERINGS, Le 7:31 Le 7:34.
2. The HEAVE-OFFERING of the sacrifice of confession, Le 7:12-14.
3. The HEAVE-OFFERING of the Nazarite’s ram, Le 6:17-20.
4. The FIRSTLING of the clean beast, Nu 18:15; De 15:19-20.
5. The FIRST-FRUITS, Nu 18:13.
FIVE gifts were not due unto them by the law, but in the land of Israel only: –
1. The heave-offering or FIRST-FRUITS, Nu 18:12.
2. The heave-offering of the TITHE, Nu 18:28.
3. The CAKE, Nu 15:20.
These three were holy.
4. The first-fruits of the FLEECE, De 18:4.
5. The FIELD of POSSESSION, Nu 35:2 c.
These two were common.
FIVE gifts were due unto them both within and without the land: –
1. The gifts of the BEASTS SLAIN, De 18:3.
2. The redemption of the FIRST-BORN SON, Nu 18:15.
3. The LAMB for the firstling of an ass, Ex 4:20; Nu 18:15-16.
4. The restitution of that taken by violence from a stranger, Nu 5:8.
5. All DEVOTED things, Nu 18:14.
ONE gift was due unto them from the sanctuary: –
1. The skins of the burnt-offering, and all the skins of the other most holy things, Le 7:8.
In all 24. See Ainsworth.
The gifts which the females of the priests’ families had a part in were these: –
1. The heave-offering, or first-fruits.
2. The heave-offering of the tithe.
3. The cake.
4. The gifts of the beast, De 18:3.
5. The first of the fleece.
-See Mishna, Tract. Biccurim, and Ainsworth on the Pentateuch.
Besides all this the priests had the tribute money mentioned Nu 31:28-29.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In their land, i.e. in the land of the children of Israel, mentioned Num 18:13. You shall not have a distinct and separate portion of land, as the other tribes shall. The reason of this law was, partly, because God would have them wholly devoted to and employed in his service, and therefore; free from worldly encumbrances and businesses; partly, because God had abundantly provided for them otherwise by tithes and first-fruits and oblations of all sorts; partly, because God would have their worldly comfort and happiness depend singly upon him and his service, and so would; oblige them to use more zeal and diligence in the advancement of piety, even for their own interest, which was either better or worse as true religion flourished or decayed; see Jdg 17:9,10; 19:18; 2Ch 13:; 30:22; 31:4; partly, that this might be a firm bond of hearty love and affection between the people and their teachers, the Levites, who, as they performed religious services for the people, so they received their subsistence from them; 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, which was their duty, Deu 33:10; 2Ch 30:22; Mal 2:4-7.
I am thy part, i.e. I have appointed thee a liberal maintenance out of my oblations.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the Lord spake unto Aaron,…. What is said, being what concerned the tribe of Levi, at the head of which Aaron was, even concerning the maintenance of the Levites:
thou shalt have no inheritance in their land; in the land of Israel when they come to possess it, as the rest of the tribes had:
neither shalt thou have any part among them; any part of the land when it is divided by lot, as it was in the times of Joshua, when taken from the Canaanites; no tract of land was peculiarly assigned to them as were to the other tribes, as fields, nor vineyards; they had cities appointed them, and they had houses and fields devoted to the Lord which fell to them, and others they had by gift or legacy, or by purchase, as had Jeremiah the priest and Barnabas the Levite, Jer 32:9 Ac 4:36; but they had no share in the distribution of the land of Canaan at the time of the division of it among the tribes; no, not even in the spoil of the cities of the land of Canaan, when they were conquered; this Maimonides n says they were warned not to take; and a son of Levi that took any part of the spoil was to be beaten; but the spoil of other lands, subdued by the kings of Israel, they might take, as other Israelites did: the reason of all this was, because they had a sufficient provision made for them in another way, and that they might not be entangled in worldly affairs, or spend their time in the culture of fields and vineyards, but wholly give themselves to the service of God in his house:
I [am] thy part and thine inheritance among the children of Israel; in things temporal, the offerings, tithes, firstfruits, c. which were given to the Lord, being bestowed upon them and in things spiritual, they being employed in the work and service of God, and having a peculiar nearness to him, and communion with him: so all that are made priests unto God, as all believers in Christ are, 1Pe 2:5, have God for their portion and inheritance; God, in his persons and in all his perfections, and under every character, as the God of nature, providence, and grace, is the portion of his people; and a rich, large, and satisfying portion he is, and which is inexhaustible, and will endure for ever; he is their portion in life and at death, in time and to all eternity; see Ps 73:26.
n Hilchot Shemittah Veyobel, c. 13. sect. 10, 11.
Fuente: John Gill’s Exposition of the Entire Bible
For this reason, Aaron was to received no inheritance in the land among the children of Israel. Aaron, as the head of the priests, represents the whole priesthood; and with regard to the possession, the whole tribe of Levi is placed, in Num 18:23, on an equality with the priests. The Levites were to receive no portion of the land as an inheritance in Canaan (cf. Num 26:62; Deu 12:12; Deu 14:27; Jos 14:3). Jehovah was the portion and inheritance, not only of Aaron and his sons, but of the whole tribe of Levi (cf. Deu 10:9; Deu 18:2; Jos 13:33); or, as it is expressed in Jos 18:7, “the priesthood of Jehovah was their inheritance,” though not in the sense that Knobel supposes viz., “the priesthood with its revenues,” which would make the expression “Jehovah, the God of Israel” (Jos 13:33), to be metonymical for “sacrificial gifts, first-fruits, and tenths.” The possession of the priests and Levites did not consist in the revenues assigned to them by God, but in the possession of Jehovah, the God of Israel. In the same sense in which the tribe of Levi was the peculiar possession of Jehovah out of the whole of the people of possession, was Jehovah also the peculiar possession of Levi; and just as the other tribes were to live upon what was afforded by the land assigned them as a possession, Levi was to live upon what Jehovah bestowed upon it. And inasmuch as not only the whole land of the twelve tribes, with which Jehovah had enfeoffed them, but the whole earth, belonged to Jehovah ( Exo 19:5), He was necessarily to be regarded as the greatest possession of all, beyond which nothing greater is conceivable, and in comparison with which every other possession is to be regarded as nothing. Hence it was evidently the greatest privilege and highest honour to have Him for a portion and possession (Bhr, Symbolik, ii. p. 44). “For truly,” as Masius writes (Com. on Josh.), “he who possesses God possesses all things; and the worship ( cultus ) of Him is infinitely fuller of delight, and far more productive, than the cultivation ( cultus ) of any soil.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Priests and Levites Provided For. | B. C. 1490. |
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. 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. 22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die. 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. 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. 25 And the LORD spake unto Moses, saying, 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. 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. 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. 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. 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. 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. 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.
Here is a further account of the provision that was made both for the Levites and for the priests, out of the country.
I. They must have no inheritance in the land; only cities to dwell in were afterwards allowed them, but no ground to occupy: Thou shalt not have any part among them, v. 20. It is repeated again v. 23, and again v. 24, Among the children of Israel they shall have no inheritance, either by purchase or descent. God would have them comfortably provided for, but would not have their families over-rich, lest they should think themselves above that work which their wages supposed and obliged them constantly to attend upon. As Israel was a peculiar people, and not to be numbered among the nations, so Levi was a peculiar tribe, and not to be settled as the rest of the tribes, but in all respects distinguished from them. A good reason is given why they must have no inheritance in the land, for, says God, I am thy part, and thy inheritance. Note, Those that have God for their inheritance and their portion for ever ought to look with a holy contempt and indifference upon the inheritances of this world, and not covet their portion in it. “The Lord is my portion, therefore will I hope in him, and not depend upon any thing I have on this earth,” Lam. iii. 24. The Levites shall have no inheritance, and yet they shall live very comfortably and plentifully–to teach us that Providence has various ways of supporting those that live in a dependence upon it; the fowls reap not, and yet are fed, the lilies spin not, and yet are clothed, the Levites have no inheritance in Israel, and yet live better than any other tribe. The repetition of that caution, that no Israelite should approach the tabernacle, comes in suitable, though somewhat abruptly, v. 22. It seems set in opposition to that order concerning the priests and Levites that they should have no inheritance in Israel, to show how God dispenses his favours variously. The Levites have the honour of attending the tabernacle, which is denied the Israelites; but then the Israelites have the honour of inheritances in Canaan, which is denied the Levites; thus each is kept from either envying or despising the other, and both have reason to rejoice in their lot. The Israelites must not come nigh the tabernacle, but then the Levites must have no inheritance in the land; if ministers expect that people should keep in their sphere, and not intermeddle with sacred offices, let them keep in theirs, and not entangle themselves in secular affairs.
II. But they must both have tithes of the land. Besides the first-fruits which were appropriated to the priests, which, the Jews say, were to be a fiftieth part, or at least a sixtieth, the tithe also was appropriated. 1. The Levites had the tithes of the people’s increase (v. 21): I have given (whose the whole is) all the tenths in Israel, of all the productions of the land, to the children of Levi, to be divided among them in just proportions, for their service which they serve. The Levites were the smallest tribe of the twelve, and yet, besides all other advantages, they had a tenth part of the yearly profits, without the trouble and expense of ploughing and sowing; such care did God take of those that were devoted to his service; not only that they might be well maintained, but that they might be honoured with a national acknowledgment of the good services they did to the public, and owned as God’s agents and receivers; for that which was a heave-offering, or an offering lifted heavenward unto the Lord, was by him consigned to the Levites. 2. The priests had the tenths of the Levites’ tithes settled upon them. The order for this Moses is directed to give to the Levites, whom God would have to pay it with cheerfulness, rather than the priests to demand it with authority: Speak to the Levites that it be offered by them, rather than levied upon them. Now observe, (1.) The Levites were to give God his dues out of their tithes, as well as the Israelites out of their increase. They were God’s tenants, and rent was expected from them, nor were they exempted by their office. Thus now, ministers must be charitable out of what they receive; and the more freely they have received the more freely they must give, and be examples of liberality. You shall offer a heave-offering to the Lord, v. 26. Those that are employed to assist the devotions of others must be sure to pay their own, as a heave-offering to the Lord. Prayers and praises lifted up to God, or rather the heart lifted up in them, are now our heave-offerings. This (says God) shall be reckoned to you as though it were the corn of the threshing-floor; that is, though it was not the fruit of their ground, nor of their own labour, as the tithes of other Israelites were, yet being of such as they had it should be accepted, to the sanctifying of all the rest. (2.) This was to be given to Aaron the priest (v. 28), and to his successors the high priests, to be divided and disposed of in such proportions as they should think fit among the inferior priests. Most of the profits of the priests’ office, which were appointed in the former part of the chapter, arising from the sacrifices, those priests had the benefit of who constantly attended at the altar; but, forasmuch as there were many priests employed in the country to teach and rule, those tithes taken by the Levites, it is probable, were directed by the high priest for their maintenance. It is the probable conjecture of the learned bishop Patrick that the tenth of this last tenth was reserved for the high priest himself, to support his state and dignity; for otherwise we read not of any peculiar provision made for him. (3.) When the Levites had thus paid the tenth of their income, as a heave-offering to the Lord, they had themselves the comfortable enjoyment of the other nine parts (v. 30): “When you have thus heaved the best from it (for still God’s part must be the best) then you shall eat the rest, not as a holy thing, but with the same freedom that the other Israelites eat their part with, in every place, you and your households,” v. 31. See here what is the way to have the comfort of all our worldly possessions so as to bear no sin by reason of them, as it follows, v. 32. [1.] We must be sure that what we have be got honestly and in the service of God. It is your reward for your service; that meat is the best eating that is first earned; but, if any will not work, neither shall he eat, 2 Thess. iii. 10. And that seems to be spoken of as having a particular comfort and satisfaction in it which is the reward of faithful service done in the tabernacle of the congregation. [2.] We must be sure that God has his dues out of it. Then we have the comfort of our substance when we have honoured the Lord with it. The you shall bear no sin by reason of it, when you have heaved the best from it. This intimates that we must never feed ourselves without fear, lest our table become a snare, and we bear sin by reason of it; and that therefore we are concerned to give alms of such things as we have, that all may be clean and comfortable to us.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 20-24:
No territory was allotted to the tribe of Levi, when Israel entered and possessed the Land of Promise. Instead, they were assigned forty-eight cities throughout the portions assigned to the other twelve tribes, see Joshua chapter 21. This included the “suburbs” of these cities, the pasture land outside the city walls, see Nu 35:2-5. The dimensions given here are obscure, but they seem to imply that the boundaries were to be drawn approximately one thousand .cubits (1500 feet) distance from the city wall, and approximately two thousand cubits (3000 feet) in length.
The Levites were the special possession of Jehovah. But in another sense, Jehovah was the special Possession of the Levites. And since the whole earth belongs to the Lord (Ps 24:1), the Levites’ portion was more desirable than that of any of the other tribes. This is a promise claimed by the faithful of other times, as well, see Ps 16:5; La 3:24.
The Lord claimed for Himself the tithe of the Land, Le 27:30-34. In this text, He assigns this to the Levites, as their portion.
Paul describes God’s provision for the Levites as a picture of the means of supporting the preaching of the Gospel, 1Co 9:13, 14.
Once more God warns that none but the Levites were to approach the Tabernacle to minister and serve therein.
Fuente: Garner-Howes Baptist Commentary
20 And the Lord spake unto Aaron. This passage only refers in general to the payment of those tithes which were common to all the Levites. We shall soon afterwards see that the Levites, by God’s command, paid other tithes to the priest; and a third sort will be added, which were only offered every third year. As to the present passage, God requires tithes of the people for the maintenance of the tribe of Levi. It is indeed certain that the custom had existed of old among the ancient patriarchs before the Law, that they should vow or offer tithes to God, as appears from the example of Abraham and Jacob. Moreover, the Apostle infers that the priesthood of Melchisedec was superior to that of the Law, because, when Abraham paid him tithes, he also received tithes of Levi himself. (Gen 14:20; Gen 28:22; Heb 7:11.) But there were two different and special reasons for this payment of tithes, which God ordained by Moses. First, because the land had been promised to the seed of Abraham, the Levites were the legitimate inheritors of a twelfth part of it; but they were passed over, and the posterity of Joseph divided into two tribes: unless, therefore, they had been provided for in some other way, the distribution would have been unequal. Again, forasmuch as they were employed in the sanctuary, their labor was worthy of some remuneration, nor was it reasonable that they should be defrauded of their subsistence, when they were set apart for the performance of the sacred offices, and for the instruction of the people. Two reasons are consequently laid down why God would have them receive tithes from the rest of the people, viz., because they had no part in Israel, and because they were engaged in the service of the tabernacle. Besides, God, who as their King laid claim to the tithes as His own right, resigns them to the Levites, and appoints them to be as it were His representatives. To this the words, “I am thine inheritance,” refer.
The manner in which the tithes were employed will be seen afterwards in its proper place: it will be sufficient now to remember that the part which God had taken away from them and transferred to the sons of Joseph was thus compensated for; and since they were withdrawn from domestic cares, that in the name of all the people they might be more at liberty for, and more intent upon, sacred things, an income for their maintenance was thus given them. Wherefore the Papal priests draw a silly inference, when they claim the tithes for themselves, as if due to them in right of the priesthood; else must they needs prove that those, whom they call the laity, are their tenants, as if they were themselves the lords of the twelfth part of all landed property; and again, it would be sacrilege to appropriate the tithes to their own use, and to possess other lands of which they receive the rent. Nor does that expression of the Apostle, which they no less dishonestly than ignorantly allege, help them at all,
“The priesthood being changed, the right also is at the same time transferred.” (Heb 7:12.)
The Apostle there contends, that whatever the Law had conferred on the Levitical priests now belongs to Christ alone, since their dignity and office received its end in Him. These blockheads, just as if they had robbed Christ, appropriate to themselves the honor peculiar to Him. If they duly performed their duties, and, giving up all earthly business, devoted themselves altogether to the instruction of the people, and to the execution of all the other offices of good and faithful pastors, unquestionably they ought to be maintained by the public; as Paul correctly infers that a subsistence is now no less due to the ministers of the Gospel than of old to the priests who waited at the altar, (1Co 9:14😉 but under this pretext they unjustly lay hands on the tithes, as if they were their owners, and with still greater impudence accumulate landed properties and other revenues.
It is probable that when the Roman Emperors (214) first professed themselves Christians, either induced by just and proper feelings, or out of superstition, or impressed with a pious solicitude that the Church should not be without ministers, they gave the tithes for the maintenance of the clergy; for whilst the Roman State was kee, the people used to exact tithes from their tributary nations. And this was the case, too, where there were kings; for the Sicilians (215) paid tithes before the Romans obtained dominion over them. Moreover, if there was a scarcity of corn in the city, the senate demanded a second tithe of the provinces. Nay, we gather from 1Sa 8:15, that it was a most ancient custom for kings to receive tithes; so that we need not be surprised that the Romans should have imitated this example. Whence we may infer that, when the Emperors wished to bestow a maintenance on pastors out of the public stock, they rather chose a tenth than any other proportion, that they might imitate God. And in fact some traces of this still remain; for the tithes do not everywhere belong to the priests; and it is well known that a good part of them are swallowed up by monks and abbots, who were not formerly reckoned among the clergy. I need not say that some lands are tithe free. But how would the Pope have allowed them to be held by laymen, if, by divine right, (as they stupidly prate,) they had been the sacred inheritance of the clergy? In conclusion, inasmuch as titlies are to be counted amongst public imposts and tributes, let not private individuals refuse to pay them, unless they wish to destroy the political state and government of kingdoms; but let pious princes take care to correct abuses, so that idle bellies may not devour public revenues which are devoted to the Church.
I am thy part. I have just before explained the meaning of this clause, viz., that, because the Levites were excluded from the common inheritance, God compensates this loss out of what is His, as if they received it from His hand; as much as to say, that He in Himself afforded a supply abundantly sufficient for their remuneration. Meanwhile, they are commanded to be contented in Him alone. Nor can we doubt but that David alludes to this passage when he exclaims,
“The Lord is the portion of mine inheritance; the lines are fallen unto me in pleasant places,” (Psa 16:5😉
for he intimates not only that God is more to him than all earthly wealth, but that in comparison with Him all that others accounted to be most excellent and delectable was worthless. Since now we are all made priests in Christ, this condition is imposed upon us, that we should seek no other portion. Not that we are actually to renounce all earthly goods, but because our felicity is so securely based on Him, that, contented with Him, we should patiently endure the want of all things, whilst those who possess anything should be no less free and unentangled than as if they possessed nothing.
(214) “The common opinion is, that it was in the fourth century, when magistrates began to favor the Church, and the world was generally converted from heathenism. Some think Constantine settled them by law upon the Church, but there is no law of Constantine’s now extant that makes express mention of any such thing. — Before the end of the fourth century, as Mr. Selden not only confesses but proves out of Cassian, Eugippius, and others, tithes were paid to the Church.” — Bingham Antiq. B. 5, ch. 5, Section 3.
(215) By the “ Lex Hieronica,” referred to by Cicero in C. Verrem., lib. 2:13, and 3:6.
Fuente: Calvin’s Complete Commentary
(20) Thou shalt have no inheritance . . . Aaron is addressed in this verse as the representative of the priesthood. He himself did not enter into the land of Canaan.
I am thy part and thine inheritance . . . All that are admitted into the number of Christs royal priesthood have God for their portion and inheritancein life, in death, and throughout eternity. (Comp. Psa. 73:26; Psa. 142:5.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. I am thine inheritance Peter describes this inheritance by the use of three negatives. 1Pe 1:4. No positive terms can compass its greatness. It does not exclude temporal good, since the principal part of what was offered to God was the portion of the priests.
Fuente: Whedon’s Commentary on the Old and New Testaments
Of Tithes
v. 20. And the Lord spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them, v. 21. And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, v. 22. Neither must the children of Israel, v. 23. But the Levites shall do the service of the Tabernacle of the Congregation, and they shall bear their iniquity, v. 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.
v. 25. And the Lord spake unto Moses, saying, v. 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, v. 27. And this your heave-offering shall be reckoned unto you, as though it were the corn of the threshing-floor and as the fullness of the winepress, v. 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, v. 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.
v. 30. Therefore thou shall say unto them, When ye have heaved the best thereof from it, v. 31. And ye shall eat it in every place, ye and your households; v. 32. And ye shall bear no sin by reason of it,
Fuente: The Popular Commentary on the Bible by Kretzmann
Num 18:20. I am thy part and thine inheritance They lived by the altar, which was God’s table, as it is explained, Jos 13:14. This provision for the priest was so ample, that if any part of the land of Canaan had been given them together with it, there had been too great an inequality between them and the rest of the people: for, without any share in the land, their portion, upon computation, will be found to be far richer than that of any other person’s whatsoever. Bishop Kidder has thus thrown together, in one view, all the parts of their emoluments; 1st, They had the tithes of the Levites, Num 18:26. This was very considerable; there being but one family of the tribe of Levi, and that tribe but small in comparison of the other twelve tribes. 2nd, They had the skins of the burnt-offerings, Lev 7:8 with some inconsiderable exception. 3rdly, The sin and trespass-offering was their’s; and so was the meat-offering, Num 18:9. 4thly, The breast and shoulder of the peace-offerings, Lev 7:31 to which were afterwards added the cheeks, and maw, 5thly, They had the shew-bread, 6thly, Things or persons devoted or separated by a vow, Lev 27:21 and Num 18:14 of this chapter. 7thly, The restitution-money, 8thly, All the heave and wave-offerings, Num 18:8; Num 18:11. 9thly, The first-fruits, Num 18:12. 10thly, The first-born, Num 18:15. 11thly, The tribute mentioned, Num 31:29 with several other particulars.
Fuente: Commentary on the Holy Bible by Thomas Coke
“Handfuls of Purpose”
For All Gleaners
“I am thy part and thine inheritance among the children of Israel.” Num 18:20 .
The reference is to Aaron and the priesthood. The priests were not to be landed proprietors, or in any sense a territorial aristocracy. Aaron had his position in spiritual enlightenment and spiritual honour. “Man’s life consisteth not in the abundance of the things which he possesseth.” This spiritual allotment is symbolical. The idea is that the last result of education will be comparative contempt for all material things. Material things must of course be owned and governed and turned to good uses; still whatever is material is of necessity temporary; and that which is temporary should never engross the attention of men who are immaterial. He lives the great life who lives in thought, high feeling, and beneficence. The expression of high intellectual passion is marked by the truest disregard of all things related to time and space. The Son of man had not where to lay his head; yet he had bread to eat that the world knew not of. He who lives this inner life does not see when drought cometh, neither can famine threaten his strength. No matter what inheritance a man has, it is only valuable in so far as it is made the means of helping spiritual culture. “Jeshurun waxed fat and kicked.” How ennobling the thought that we may have our inheritance in God! This is the distinct promise of the text, and it applies not only to priests but to all who live and move and have their being in God. The humblest Christian can say, “The Lord is the portion of mine inheritance and of my cup: thou maintainest my lot.” Even in the midst of distresses of the acutest kind, the prophet was enabled to exclaim, “The Lord is my portion, saith my soul; therefore will I hope in him.” This text will, as to its spirit and sublimest meaning, be addressed to the Christian in the hour and article of death, and the soul, answering the promise in the spirit of thankfulness and assurance, will exclaim, “My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.”
Fuente: The People’s Bible by Joseph Parker
Thou shalt have: The principal part of what was offered to God was the portion of the priests; who had no inheritance of land in Israel. The Rabbins say, 24 gifts were given to the priests; all of which are expressed in the law.
Sacrificial GiftsEaten only in the sanctuary1. The flesh of the sin-offering Lev 6:25, Lev 6:26, 2. The flesh of the trespass-offering Lev 7:1, Lev 7:6, 3. The peace-offering of the congregation Lev 23:19, Lev 23:20, 4. The remainder of the sheaf Lev 23:10, 5. The remnants of the meat-offerings Lev 6:16, 6. The two loaves Lev 23:17, 7. The shew-bread Lev 24:9, 8. The log of oil offered by the leper Lev 14:10, Eaten only at Jerusalem1. The breast and shoulder of the peace-offerings Lev 7:31-34, 2. The heave-offering of confession Lev 7:12-14, 3. The heave-offering of the Nazarite’s ram Lev 6:17-20, 4. The firstling Lev 18:15, 5. The first-fruits Lev 18:13, Due only in the land of Israel1. The heave-offering of first-fruits Lev 12:1-8, 2. Of the tithe Lev 28 3. The cake Lev 15:20, 4. The first of the fleece Deu 18:4, 5. The field of possession Lev 35 Due both within and without the land1. The gifts of slain beasts Deu 18:3, 2. The redemption of the first-born Deu 18:15, 3. The lamb for a firstling ass Exo 4:20, 4. That taken by violence from a stranger Lev 5:8, 5. All devoted things From the sanctuary1. The skins, etc. Lev 7:8
no inheritance: Num 18:23, Num 18:24, Num 26:62, Deu 10:9, Deu 12:12, Deu 14:27, Deu 14:29, Jos 14:3
I am thy part: Deu 18:1, Deu 18:2, Jos 13:14, Jos 13:33, Jos 14:3, Jos 18:7, Psa 16:5, Psa 73:26, Psa 142:5, Lam 3:24, Eze 44:28, 1Co 3:21-23, Rev 21:3
Reciprocal: Lev 25:33 – for the houses Neh 13:12 – brought
Fuente: The Treasury of Scripture Knowledge
Num 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
18:20 And the LORD spake unto Aaron, Thou shalt have no inheritance in their {l} land, neither shalt thou have any part among them: I [am] thy part and thine inheritance among the children of Israel.
(l) Of Canaan.
Fuente: Geneva Bible Notes
Aaron, the high priest, received a special portion.