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Commentary on Deuteronomy 18 verses 1–8
Magistracy and ministry are two divine institutions of admirable use for the support and advancement of the kingdom of God among men. Laws concerning the former we had in the close of the foregoing chapter, directions are in this given concerning the latter. Land-marks are here set between the estates of the priests and those of the people.
I. Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. They shall have no part nor inheritance with Israel, that is, no share either in the spoils taken in war or in the land that was to be divided by lot, Deu 18:1. Their warfare and husbandry are both spiritual, and enough to fill their hands both with work and profit and to content them. The Lord is their inheritance, Deu 18:2. Note, Those that have God for their inheritance, according to the new covenant, should not be greedy of great things in the world, neither gripe what they have nor grasp at more, but look upon all present things with the indifference which becomes those that believe God to be all-sufficient.
II. Care is likewise taken that they want not any of the comforts and conveniences of this life. Though God, who is a Spirit, is their inheritance, it does not therefore follow that they must live upon the air; no,
1.The people must provide for them. They must have their due from the people, Deu 18:3. Their maintenance must not depend upon the generosity of the people, but they must be by law entitled to it. He that is taught in the word ought in justice to communicate to him that teaches him; and he that has the benefit of solemn religious assemblies ought to contribute to the comfortable support of those that preside in such assemblies. (1.) The priests who in their courses served at the altar had their share of the sacrifices, namely, the peace-offerings, that were brought while they were in waiting: besides the breast and shoulder, which were appointed them before (Lev 7:32-34), the cheeks and maw are here ordered to be given them; so far was the law from diminishing what was already granted that it gave them an augmentation (2.) The first-fruits which arose within such a precinct were brought in, as it should seem, to the priests that resided among them, for their maintenance in the country; the first of their corn and wine for food, and the first of their fleece for clothing (Deu 18:4); for the priests who were employed to teach others ought themselves to learn, having food and raiment, to be therewith content. The first-fruits were devoted to God, and he constituted the priests his receivers; and if God reckons what is, in general, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to poor ministers. There is a good reason given for this constant charge upon their estates (Deu 18:5), because the Levites were chosen of God, and his choice must be owned and countenanced, and those honoured by us whom he honours; and because they stood to minister, and ought to be recompensed for their attendance and labour, especially since it was in the name of the Lord, by his warrant, in his service, and for his praise, and this charge entailed upon their seed for ever; those who were thus engaged and thus employed ought to have all due encouragement given them, as some of the most needful useful members of their commonwealth.
2.The priests must not themselves stand in one another's light. If a priest that by the law was obliged to serve at the altar only in his turn, and was paid for that, should, out of his great affection to the sanctuary, devote himself to a constant attendance there, and quit the ease and pleasure of the city in which he had his lot for the satisfaction of serving the altar, the priests whose turn it was to attend must admit him both to join in the work and to share in the wages, and not grudge him either the honour of the one or the profit of the other, though it might seem to break in upon them, Deu 18:6-8. Note, A hearty pious zeal to serve God and his church, though it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified and not discouraged. He that appears to have a hearty affection to the sanctuary, and loves dearly to be employed in the service of it, in God's name let him minister; he shall be as welcome to God as the Levites whose course it was to minister, and should be so to them. The settling of the courses was intended rather to secure those to the work that were not willing to do so much than to exclude any that were willing to do more. And he that thus serves as a volunteer shall have as good pay as the pressed men, besides that which comes of the sale of his patrimony. The church of Rome obliges those who leave their estates to go into a monastery to bring the produce of their estates with them into the common stock of the monastery, for gain is their godliness; but here it is ordered that the pious devotee should reserve to himself the produce of his patrimony, for religion and the ministry were never appointed of God, however they have been abused by men, to serve a secular interest.
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SUMMARY
Deuteronomy 18:3 meticulously outlines the precise portions of animal sacrifices—specifically the shoulder, two cheeks, and maw—that were divinely mandated as the due for the Levitical priests. This ordinance was crucial for ensuring the consistent and honorable material sustenance of those consecrated to Yahweh's service, thereby enabling them to dedicate themselves fully to their sacred duties of teaching God's law, mediating for the people, and maintaining the sanctity of the tabernacle/temple without the need for secular labor. The verse powerfully underscores God's detailed care for His ministers and His design for an ordered, just, and covenant-keeping society.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 18:3 primarily functions as a Legal Prescription, providing a clear, unambiguous, and authoritative command regarding the priestly due. The verse employs Specificity by meticulously listing the exact anatomical portions (shoulder, cheeks, maw), leaving no room for misinterpretation and demonstrating the divine law's thoroughness. This detailed enumeration also serves as a form of Merism, where specific, distinct parts are named to represent a broader category of comprehensive provision, highlighting the full scope of God's care for His ministers. The repeated use of the future tense "shall be" and "shall give" reinforces the Imperative Mood of the command, emphasizing its mandatory and binding nature within the covenant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 18:3 is a foundational text for understanding God's design for the support of those dedicated to His service. It underscores the enduring principle that those who minister spiritually should be adequately provided for by the community they serve, enabling them to devote themselves fully to their sacred calling without the distractions of worldly labor. This provision is not merely charity but a divinely ordained "due," reflecting God's justice and His meticulous care for His covenant people and their leaders. It intricately connects the act of worship (bringing a sacrifice) directly to the sustenance of the priesthood, illustrating the profound interconnectedness of spiritual devotion and practical support within the community. This divinely instituted system ensured the continuity of sacred rites, the faithful teaching of God's law, and the overall spiritual health of Israel.
REFLECTION AND APPLICATION
Deuteronomy 18:3, though rooted in the Old Covenant sacrificial system, offers profound and enduring principles for the Christian community today. It serves as a powerful reminder that God values dedicated service and meticulously orchestrates provision for those who commit their lives to spiritual ministry. Just as the ancient Israelites were commanded to tangibly support their priests, believers today are called to steward their resources—whether financial, material, or through practical service—to support those who teach, preach, and lead in the church. This intentional support allows ministers to focus wholeheartedly on prayer, the diligent study of the Word, and comprehensive pastoral care, rather than being unduly burdened by secular concerns or financial anxieties. It fosters a healthy, interdependent community where the spiritual needs of the congregation are met by dedicated, unhindered leaders, and the material needs of those leaders are met by a grateful, obedient, and generous congregation. Our giving, therefore, transforms into an act of worship and obedience, reflecting God's own abundant provision and our active participation in His ongoing redemptive work in the world.
Questions for Reflection
FAQ
Why did the priests receive specific parts like the shoulder, cheeks, and maw, and not just any portion?
Answer: The specificity of the portions—the shoulder, two cheeks, and maw—was intentional and served multiple crucial purposes within the divine economy. Firstly, it ensured a consistent, substantial, and honorable provision for the priests. The shoulder was a prime cut, providing significant nutritional value. The cheeks and maw, while perhaps less common in modern diets, were considered valuable or even delicacies in ancient cultures, signifying a comprehensive and dignified provision. Secondly, this precise designation prevented potential disputes between the offerer and the priest, establishing a clear, divinely ordained ordinance for distribution that left no room for ambiguity. Thirdly, it clearly distinguished the priest's portion from what was burned on the altar (God's portion) and what was consumed by the offerer and their family (their portion), thereby reinforcing the distinct roles and sacred boundaries within the sacrificial system. This meticulous detail underscores God's orderliness, His justice, and His desire for equitable provision for those dedicated to His sacred service.
How does this specific provision in Deuteronomy relate to other instructions for priestly support found elsewhere in the Pentateuch?
Answer: Deuteronomy 18:3 complements and expands upon other instructions for priestly support found in books like Leviticus and Numbers. For instance, Leviticus 7:32-34 specifies that the breast and right thigh (often synonymous with shoulder) of the peace offering were for the priests. Deuteronomy 18:3 adds the cheeks and maw, suggesting it might refer to a broader category of animal sacrifices (any ox or sheep offered) where the offerer brought the animal, or it might be a supplementary provision for certain types of offerings not explicitly detailed elsewhere. Beyond these specific cuts, the priests and Levites were also comprehensively sustained by tithes (e.g., Numbers 18:21-24), firstfruits (e.g., Deuteronomy 18:4), and portions of various other offerings. The overarching, consistent principle across all these texts is that the Levites, having no territorial inheritance, were to be sustained by the offerings of the people, with the Lord Himself being their ultimate inheritance and source of provision (as powerfully stated in Deuteronomy 18:1-2 and Numbers 18:20).
CHRIST-CENTERED FULFILLMENT
Deuteronomy 18:3, with its detailed provision for the Old Covenant priesthood, finds its profound Christ-centered fulfillment in the New Covenant. While the specific rituals of animal sacrifice and the Levitical priesthood have been superseded, the underlying principles are transformed and elevated in Christ. Jesus Christ is the ultimate High Priest, who, "having offered one sacrifice for sins for all time, sat down at the right hand of God" (as declared in Hebrews 10:12). His perfect, once-for-all sacrifice renders all subsequent animal sacrifices obsolete (as further explained in Hebrews 7:27 and Hebrews 9:11-14), thereby fulfilling the need for a mediating human priesthood receiving material "due" from animal offerings. Furthermore, under the New Covenant, all believers are constituted a "royal priesthood, a holy nation, a people for God's own possession" (as powerfully articulated in 1 Peter 2:9), called to offer spiritual sacrifices of praise and service. Yet, the enduring principle of supporting those who minister the Word of God remains. Just as the Old Testament priests "lived by the altar," the New Testament teaches that "those who preach the gospel should live by the gospel" (as clearly articulated in 1 Corinthians 9:14). Thus, the meticulous care God showed for His Old Covenant ministers foreshadows His continued, gracious provision for those who serve in His name today, now through the voluntary, Spirit-prompted generosity of the church, enabling them to devote themselves fully to proclaiming the saving work of Christ and building up His body.