The opening paragraph of this chapter suggests a deeply interesting and practical line of truth.
"The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel; they shall eat the offerings of the Lord made by fire, and His inheritance. Therefore shall they have no inheritance among their brethren: the Lord is their inheritance, as He hath said unto them. And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw. The first-fruits also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep shalt thou give him. For the Lord thy God hath chosen him out of all thy tribes, to stand to minister in the name of the Lord, him and his sons forever. And if a Levite come from any of thy gates out of all Israel, where he sojourned, and _come with all the desire of his mind unto the place which the Lord shall choose_; then he shall minister in the name of the Lord his God, as all his brethren the Levites do, which stand there before the Lord. They shall have like portions to eat, beside that which cometh out of the sale of his patrimony." (Ver. 1-8.)
Here, as in every part of the book of Deuteronomy, the priests are classed with the Levites in a very marked way. We have called the reader's attention to this as a special characteristic feature of our book, and shall not dwell upon it now, but merely, in passing, remind the reader of it, as something claiming his attention. Let him weigh the opening words of our chapter, "The priests the Levites," and compare them with the way in which the priests the sons of Aaron are spoken of in Exodus, Leviticus, and Numbers; and if he should be disposed to ask the reason of this distinction, we believe it to be this, that in Deuteronomy the divine object is, to bring the whole assembly of Israel more into prominence, and hence it is that the priests in their official capacity come rarely before us. The grand Deuteronomic idea is, _Israel in immediate relationship with Jehovah_.
Now, in the passage just quoted, we have the priests and the Levites linked together, and presented as the Lord's servants, wholly dependent upon Him, and intimately identified with His altar and His service. This is full of interest, and opens up a very important field of practical truth, to which the Church of God would do well to attend.
In looking through the history of Israel, we observe that when things were in any thing like a healthful condition, the altar of God was well attended to, and, as a consequence, the priests and the Levites were well supplied. If Jehovah had His portion, His servants were sure to have theirs; if He was neglected, so were they. They were bound up together. The people were to bring their offerings to God, and He shared them with His servants. The priests the Levites were not to exact or demand of the people, but the people were privileged to bring their gifts to the altar of God, and He permitted His servants to feed upon the fruit of His people's devotedness to Him.
Such was the true--the divine idea as to the Lord's servants of old. They were to live upon the voluntary offerings presented to God by the whole congregation. True it is that in the dark and evil days of the sons of Eli we find something sadly different from this lovely moral order. Then, "the priest's custom with the people was, that when any one offered sacrifice, the priest's servant came, while the flesh was in seething, with a flesh-hook of three teeth in his hand; and he struck it into the pan, or kettle, or caldron, or pot; all that the flesh-hook brought up, the priest took for himself. So they did in Shiloh unto all the Israelites that came thither. Also before they burnt the fat [God's special portion], the priest's servant came, and said to the man that sacrificed, 'Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw.' And if any man said unto him, Let them not fail to burn the fat presently, and then take as much as thy soul desireth; then he would answer him, 'Nay; but thou shalt give it me now; and if not, _I will take it by force_.' Wherefore the sin of the young men was very great before the Lord; for men abhorred the offering of the Lord." (1 Sam. ii. 13-17.)
All this was truly deplorable, and ended in the solemn judgment of God upon the house of Eli. It could not be otherwise. If those who ministered at the altar could be guilty of such terrible iniquity and impiety, judgment must take its course.