Text -- Numbers 3:39 (NET)

3:39 All who were numbered of the Levites, whom Moses and Aaron numbered by the word of the Lord, according to their families, every male from a month old and upward, were 22,000.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 3:39

If the particular numbers mentioned Num 3:22, Num 3:28, Num 3:34, be put together, they make 22,300. But the odd 300 are omitted here, either according to the use of the holy scripture, where in so great numbers small sums are commonly neglected, or, because they were the first-born of the Levites, and therefore belonged to God already, and so could not be given to him again instead of the other first-born.

Wesley: Num 3:39

born seem small to come from 22,000 Levites, it must be considered, that only such first-born are here named as were males, and such as continued in their parents families, not such as had erected new families of their own. Add to this, that God so ordered things by his wise providence for divers weighty reasons, that this tribe should be much the least of all the tribes, as is evident by comparing the numbers of the other tribes, from twenty years old, Num. 1:3-49, with the number of this from a month old; and therefore it is not strange if the number of their first-born be less than in other tribes.

JFB: Num 3:39

The result of this census, though made on conditions most advantageous to Levi, proved it to be by far the smallest in Israel. The separate numbers stated in Num 3:22, Num 3:28, Num 3:34, when added together, amount to twenty-two thousand three hundred. The omission of the three hundred is variously accounted for--by some, because they might be first-born who were already devoted to God and could not be counted as substitutes; and by others, because in Scripture style, the sum is reckoned in round numbers. The most probable conjecture is, that as Hebrew letters are employed for figures, one letter was, in the course of transcription, taken for another of like form but smaller value.|| 03733||1||12||0||@Number all the first-born of the males of the children of Israel, &c.==--The principle on which the enumeration of the Levites had been made was now to be applied to the other tribes. The number of their male children, from a month old and upward, was to be reckoned, in order that a comparison might be instituted with that of the Levites, for the formal adoption of the latter as substitutes for the first-born. The Levites, amounting to twenty-two thousand, were given in exchange for an equal number of the first-born from the other tribes, leaving an excess of two hundred seventy-three; and as there were no substitutes for these, they were redeemed at the rate of five shekels for each (Num 18:15-16). Every Israelite would naturally wish that his son might be redeemed by a Levite without the payment of this tax, and yet some would have to incur the expense, for there were not Levites enough to make an equal exchange. Jewish writers say the matter was determined by lot, in this manner: Moses put into an urn twenty-two thousand pieces of parchment, on each of which he wrote "a son of Levi," and two hundred seventy-three more, containing the words, "five shekels." These being shaken, he ordered each of the first-born to put in his hand and take out a slip. If it contained the first inscription, the boy was redeemed by a Levite; if the latter, the parent had to pay. The ransom-money, which, reckoning the shekel at half a crown, would amount to 12s. 6d. each, was appropriated to the use of the sanctuary. The excess of the general over the Levitical first-born is so small, that the only way of accounting for it is, by supposing those first-born only were counted as were males remaining in their parents' household, or that those first-born only were numbered which had been born since the departure from Egypt, when God claimed all the first-born as his special property.

Clarke: Num 3:39

Which Moses and Aaron numbered - The word ואהרן veaharon , "and Aaron."has a point over each of its letters, probably designed as a mark of spuriousness. The word is wanting in the Samaritan, Syriac, and Coptic; it is wanting also in eight of Dr. Kennicott’ s MSS., and in four of De Rossi’ s. Moses alone, as Houbigant observes, is commanded to take the number of the Levites; see Num 3:5, Num 3:11, Num 3:40, Num 3:44, and Num 3:51

Clarke: Num 3:39

All the males - were twenty and two thousand - This total does not agree with the particulars; for the Gershonites were 7,500, the Kohathites 8,600, the Merarites 6,200, total 22,300. Several methods of solving this difficulty have been proposed by learned men; Dr. Kennicott’ s is the most simple. Formerly the numbers in the Hebrew Bible were expressed by letters, and not by words at full length; and if two nearly similar letters were mistaken for each other, many errors in the numbers must be the consequence. Now it is probable that an error has crept into the number of the Gershonites, Num 3:22, where, instead of 7,500, we should read 7,200, as ך caph , 500, might have been easily mistaken for ר resh , 200, especially if the down stroke of the caph had been a little shorter than ordinary, which is often the case in MSS. The extra 300 being taken off, the total is just 22,000, as mentioned in the 39th verse.

TSK: Num 3:39

and Aaron : The word וֹאֹהֹרֹןֹ , weaharon , ""and Aaron,""has a point over each of its letters, probably designed as a mark of spuriousness. The word is wanting in the Samaritan, Syriac, and Coptic, and also in eight of Dr. Kennicott’ s and in four of De Rossi’ s manuscripts. Moses alone, as Houbigant observes, was commanded to number the Levites (Num 3:5, Num 3:11, Num 3:40, Num 3:44, Num 3:51) for as the money with which the first-born were redeemed was to be paid to Aaron and his sons (Num 3:48), it was decent that he, whose advantage it was that the number of the first-born should exceed, should not be authorized to take that number himself. twenty and two thousand. This total does not agree with the particulars; for the Gershonites were 7,500, the Kohathites 8,600, and the Merarites 6,200, which make a total of 22,300. Several methods of solving this difficulty have been proposed by learned men. Houbigant supposes there is an error in the enumeration of the Kohathites in Num 3:28; the numeral shesh , ""six,""being written instead of shalosh , ""three,""before ""hundred.""Dr. Kennicott’ s mode of reconciling the discrepancy, however, is the most simple. He supposes that an error has crept into the number of the Gershonites in Num 3:22, where instead of 7,500 we should read 7,200, as ך , caph final , which stands for 500, might have been easily mistaken for ר , resh , 200 ( Dr. Kennicott on the Hebrew Text , vol. II. p. 212). Either of these modes will equally reconcile the difference. Num 4:47, Num 4:48, Num 26:62; Mat 7:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 3:39

twenty and two thousand - A number on which the commutation with the firstborn of the twelve tribes depends Num 3:43-46. The actual total of the male Levites is 22,300 (compare Num 3:22, Num 3:28, Num 3:34): and the extra 300 are considered by some to represent those who, being first-born themselves in the tribe of Levi, could not be available to redeem the first-born in other tribes. Others consider the difference due to an error in the Hebrew text.

The tribe of Levi is shown by this census to have been by far the smallest of the tribes.

Poole: Num 3:39

Object But if the particular numbers, mentioned Num 3:22,28,34 , be put together, they make exactly 22,300.

Answ The odd 300 are omitted here, either according to the use of the Holy Scripture, which in so great numbers small sums are commonly neglected, or because they were the first-born of the Levites, and therefore belonged to God already, and so could not be given to him again instead of the other first-born. See Lev 27:26 . If this number of first-born seem very small to come from 22,000 Levites, it must be considered, that only such first-born are here named as were males, and such as continued in their parents families, not such as had erected new families of their own. Add to this, that God so ordered things by his wise providence for divers weighty reasons, that this tribe should be much the least of all the tribes, as is evident by comparing the numbers of the other tribes from twenty years old, Nu 1 , with the number of this from a month old; and therefore it is not strange if the number of their first-born be less than in other tribes. Although if the other tribes had been computed from a month old, as this was, their number of 600,000 had probably been double or treble to that; and consequently the number of their first-born being 22,273 Num 3:43 , would have been as unproportionable to their whole sum, as this of 300 first-born Levites seems to their whole number. And some add, that only those first-born are numbered, both in this and in the other tribes, which were born since they came out of Egypt, when God challenged all the first-born to be his.

Haydock: Num 3:39

And Aaron; a word omitted in the Samaritan and Syriac, and in the oldest Hebrew manuscript, and marked in the printed copies as dubious. (Kennicott) ---

Thousand. If we collect the different sums, we shall find other 300; so that the Levites would be 27 more than the first-born of the other tribes, though Moses says (ver. 43-46) that they were fewer by 273. Some say that the 28th verse has been corrupted, (Calmet) or the 22nd, where we read 500 instead of 200. (Haydock) ---

Others observe, that in the 22,000, the first-born of the Levites and the priests of Aaron's family are not included, and these might amount to 300 men. (Lyranus) ---

But Bonfrere rightly observes that this number is too small, as only one is allowed for 74 people. He thinks that the first-born, who were heads of families, are omitted, and those also who were born before the angel destroyed the Egyptians. On this supposition, however, 22,000 will appear too great a number to be produced by the Levites in the space of a year, when some were too young, and others too old, to have children, and others had children already before that event. We may, therefore, either admit the solution of Lyranus, or confess that some fault has crept into the number, though this must be very difficult, since Moses argues in the sequel on the supposition of its certainty. (Calmet) ---

St. Jerome hence infers, that these numbers are full of mystery; Origen (hom. 4,) says, that the exact number, 22,000, may signify the perfection which God requires from those whom the takes into his service, as there are just 22 Hebrew letters, and 22 patriarchs, from Adam to Jacob, the father of the Israelites. (Worthington) ---

The 22,000 might be accepted by God, instead of so many Israelites; and the 300 other Levites might be due to him on their own account, being the first-born since the Hebrews left Egypt. (Tirinus) (Du Hamel)

Gill: Num 3:39

All that were numbered of the Levites, which Moses and Aaron,

numbered at the commandment of the Lord, throughout their families,.... Whence it appears, that Moses was not alone, but Aaron with him, in numbering the Levites, and that by the appointment of the Lord. The word "Aaron", in the Hebrew text, has a dot on every letter, for what reason it is not certain; the word itself is left out in the Samaritan and Syriac versions:

all the males, from a month old and upward, were twenty and two thousand; 22,000 men; but by putting the sums together they amount to three hundred more; for of the Gershonites there were 7,500, and of the Kohathites 8,600, and of the Merarites 6,200, in all 22,300; which difficulty some endeavour to remove by saying, as Aben Ezra observes, that the Scripture takes a short way, mentioning the thousands, and leaving out the hundreds but this, he says, is not right, nor is it the way of the Scripture in this chapter: and in an after account of the firstborn of the Israelites, not only the hundreds are mentioned, but the broken number of seventy three. Others think there is a corruption crept into the text somewhere in the particular numbers, through the inadvertency of some copyist; and suppose it to be in the number of the Kohathites, where they fancy שש, six, is put instead of שלש, three: but there is no occasion to suppose either of these, for which there is no foundation, since the reason why three hundred are left out in the sum total may be, because there were so many firstborn among the Levites, and these could not be exchanged for the firstborn of the other tribes; they, as such, being the Lord's, and one firstborn could not redeem another; and so it is said in the Talmud ^t, these three hundred were firstborn, and there is no firstborn redeems a firstborn, or frees from the redemption price of five shekels.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 3:39

¹ tn Here again the Hebrew has “at the mouth of,” meaning in accordance with what the Lord said. So also in v. 51.

² tn The total is a rounded off number; it does not duplicate the precise total of 22,300. Some modern scholars try to explain it by positing an error in v. 28, suggesting that “six” should be read as “three” (שֵׁשׁ [shesh] as שָׁלֹשׁ [shalosh]).

Geneva Bible: Num 3:39

All that were numbered of the Levites, which Moses and Aaron numbered at the commandment of the LORD, throughout their families, all the males from a month old and upward, [were] twenty and two ^{( o )} thousand.

^{( o )} So that the first born of the children of Israel were more by 273, as in (Num 3:43).

Commentary -- Verse Range Notes

TSK Synopsis: Num 3:1-51

1 The sons of Aaron.

5 The Levites are given to the priests instead of the first-born;

14 are numbered by their families.

21 The families, number, and charge of the Gershonites;

27 of the Kohathites;

33 of the Merarites.

38 The place and charge of Moses and Aaron.

40 The first-born are freed by the Levites.

44 The overplus are redeemed.

MHCC: Num 3:14-39

The Levites were in three classes, according to the sons of Levi; Gershon, Kohath, and Merari; and these were subdivided into families. The posterity of Moses were not at all honoured or privileged, but stood upon the level with other Levites; thus it was plain, that Moses did not seek the advancement of his own family, or to secure any honours to it. The tribe of Levi was by much the least of all the tribes. God's chosen are but a little flock in comparison with the world.

Matthew Henry: Num 3:14-39

The Levites being granted to Aaron to minister to him, they are here delivered to him by tale, that he might know what he had, and employ them accordingly. Observe,

I. By what rule they were numbered: Every male from a month old and upward, Num 3:15. The rest of the tribes were numbered only from twenty years old and upwards, and of them those only that were able to go forth to war; but into the number of the Levites they must take in both infants, and infirm; being exempted from the war, it was not insisted upon that they should be of age and strength for the wars. Though it appears afterwards that little more than a third part of the Levites were fit to be employed in the service of the tabernacle (about 8000 out of 22,000, Num 4:47, Num 4:48), yet God would have them all numbered as retainers to his family; that none may think themselves disowned and rejected of God because they are not in a capacity of doing him that service which they see others do him. The Levites of a month old could not honour God and serve the tabernacle, as those that had grown up; yet out of the mouths of babes and sucklings the Levites' praise was perfected. Let not little children be hindered from being enrolled among the disciples of Christ, for such was the tribe of Levi, of such is the kingdom of heaven, that kingdom of priests. The redemption of the first-born was reckoned from a month old (Num 18:15, Num 18:16), therefore from that age the Levites were numbered. They were numbered after the house of their fathers, not their mothers, for, if the daughter of a Levite married one of another tribe, her son was not a Levite; but we read of a spiritual priest to out God who inherited the unfeigned faith which dwelt in his mother and grandmother, 2Ti 1:5.

II. How they were distributed into three classes, according to the number of the sons of Levi, Gershon, Kohath, and Merari, and these subdivided into several families, Num 3:17-20.

1. Concerning each of these three classes we have an account, (1.) Of their number. The Gershonites were 7500. The Kohathites were 8600. The Merarites were 6200. The rest of the tribes had not their subordinate families numbered by themselves as those of Levi; this honour God put upon his own tribe. (2.) Of their post about the tabernacle on which they were to attend. The Gershonites pitched behind the tabernacle, westward, Num 3:23. The Kohathites on the right hand, southward, Num 3:29. The Merarites on the left hand, northward, Num 3:35. And, to complete the square, Moses and Aaron, with the priests, encamped in the front, eastward, Num 3:38. Thus was the tabernacle surrounded with its guards; and thus does the angel of the Lord encamp round about those that fear him, those living temples, Psa 34:7. Every one knew his place, and must therein abide with God. (3.) Of their chief or head. As each class had its own place, so each had its own prince. The commander of the Gershonites was Eliasaph (Num 3:24); of the Kohathites Elizaphan (Num 3:30), of whom we read (Lev 10:4) that he was one of the bearers at the funeral of Nadab and Abihu; of the Merarites Zuriel, Num 3:35. (4.) Of their charge, when the camp moved. Each class knew their own business; it was requisite they should, for that which is every body's work often proves nobody's work. The Gershonites were charged with the custody and carriage of all the curtains and hangings and coverings of the tabernacle and court (Num 3:25, Num 3:26), the Kohathites of all the furniture of the tabernacle - the ark, altar, table, etc. (Num 3:31, Num 3:32), the Merarites of the heavy carriage, boards, bars, pillars, etc., Num 3:36, Num 3:37.

2. Here we may observe, (1.) That the Kohathites, though they were the second house, yet were preferred before the elder family of the Gershonites. Besides that Aaron and the priests were of that family, they were more numerous, and their post and charge more honourable, which probably was ordered to put an honour upon Moses, who was of that family. Yet, (2.) The posterity of Moses were not at all dignified or privileged, but stood upon the level with other Levites, that it might appear he did not seek the advancement of his own family, nor to entail any honours upon it either in church or state; he that had honour enough himself coveted not to have his name shine by that borrowed light, but rather to have the Levites borrow honour from his name. Let none think contemptibly of the Levites, though inferior to the priests, for Moses himself though it preferment enough for his sons to be Levites. Probably it was because the family of Moses were Levites only that in the title of this chapter, which is concerning that tribe (Num 3:1), Aaron is put before Moses.

III. The sum total of the numbers of this tribe. They are computed in all 22,000, Num 3:39. The sum of the particular families amounts to 300 more; if this had been added to the sum total, the Levites, instead of being 273 fewer than the first-born, as they were (Num 3:43), would have been twenty-seven more, and so the balance would have fallen the other way; but it is supposed that the 300 which were struck off from the account when the exchange was to be made were the first-born of the Levites themselves, born since their coming out of Egypt, which could not be put into the exchange, because they were already sanctified to God. But that which is especially observable here is that the tribe of Levi was by much the least of all the tribes. Note, God's part in the world is too often the smallest part. His chosen are comparatively a little flock.

Keil-Delitzsch: Num 3:38-39

Moses and Aaron, with the sons of the latter (the priests), were to encamp in front, before the tabernacle, viz., on the eastern side, " as keepers of the charge of the sanctuary for the charge of the children of Israel, "i.e., to attend to everything that was binding upon the children of Israel in relation to the care of the sanctuary, as no stranger was allowed to approach it on pain of death (see Num 1:51).

Num 3:39

The number of the Levites mustered, 22,000, does not agree with the numbers assigned to the three families, as 7500 + 8600 + 6200 = 22,300. But the total is correct; for, according to Num 3:46, the number of the first-born, 22,273, exceeded the total number of the Levites by 273. The attempt made by the Rabbins and others to reconcile the two, by supposing the 300 Levites in excess to be themselves first-born, who were omitted in the general muster, because they were not qualified to represent the first-born of the other tribes, is evidently forced and unsatisfactory. The whole account is so circumstantial, that such a fact as this would never have been omitted. We must rather assume that there is a copyist's error in the number of one of the Levitical families; possibly in Num 3:28 we should read שׁלשׁ for שׁשׁ (8300 for 8600). The puncta extraordinaria above ואהרן are intended to indicate that this word is either suspicious or spurious (see at Gen 33:5); and it is actually omitted in Sam ., Syr ., and 12 MSS, but without sufficient reason: for although the divine command to muster the Levites (Num 3:5 and Num 3:14) was addressed to Moses alone, yet if we compare Num 4:1, Num 4:34, Num 4:37, Num 4:41, Num 4:45, where the Levites qualified for service are said to have been mustered by Moses and Aaron, and still more Num 4:46, where the elders of Israel are said to have taken part in the numbering of the Levites as well as in that of the twelve tribes (Num 1:3-4), there can be no reason to doubt that Aaron also took part in the mustering of the whole of the Levites, for the purpose of adoption in the place of the first-born of Israel; and no suspicion attaches to this introduction of his name in Num 3:39, although it is not mentioned in Num 3:5, Num 3:11, Num 3:14, Num 3:40, and Num 3:44.

Constable: Num 1:1--10:36

A. Preparations for entering the Promised Land from the south chs. 1-10

The first 10 chapters in Numbers describe Israel's preparation for entering the land.

". . . just as the way from Goshen to Sinai was a preparation of the chosen people for their reception into the covenant with God, so the way from Sinai to Canaan was also a preparation for the possession of the promised land."⁹

"The two censuses (chs. 1-4, 26) are key to understanding the structure of the book. The first census (chs. 1-4) concerns the first generation of the Exodus community; the second census (ch. 26) focuses on the experiences of the second generation, the people for whom this book is primarily directed. The first generation of the redeemed were prepared for triumph but ended in disaster. The second generation has an opportunity for greatness--if only they will learn from the failures of their fathers and mothers the absolute necessity for robust faithfulness to the Lord despite all obstacles."¹⁰

Constable: Num 3:1-51

The placement and number of the Levites and first-born of Israel ch. 3

Note the recurrance of a key word in the Pentateuch in verse l: toledot.

"For the first time after the formative events of the Exodus deliverance and the revelation on Mount Sinai, the people of Israel are organized into a holy people on the march under the leadership of Aaron and Moses with the priests and Levites at the center of the camp. A whole new chapter has opened in the life of the people of Israel, and this new beginning is marked by the toledot formula."²²

God exempted the Levites from military confrontation with Israel's enemies. He did this because He chose the whole tribe to assist the priests, Aaron's family within the tribe of Levi, in the service of the sanctuary (vv. 5-9). The Levites' duties were to guard the holy things from affront of foolish people and to care for the holy things.²³

"The Levites ministered to the priests (3:6) mainly in the outward elements of the worship services, while the priests performed the ceremonial exercises of the worship itself."²⁴

God sanctified the Levitical service. Any Israelite who was not a Levite who did this work was to suffer execution (vv. 10, 38).

On the first Passover night in Egypt God set apart all the first-born of the Israelites, man and beast, to Himself (vv. 12-13). He did this when He chose Israel as His first-born (i.e., privileged) son. From that day to the one this chapter records the Israelites had to dedicate their first-born sons for sanctuary service and their first-born cattle as sacrifices. Now God selected the Levites and their cattle in place of the first-born. God bestowed this privilege on the Levites because they stood with God when the rest of the nation apostatized by worshipping the golden calf (Exod. 32:26-29).

"The power of a people lies in the birth of its progeny, and so a great value was placed on the first child to be born--a value so great, in fact, that in many nations the eldest son was sacrificed to the gods."²⁵

The tabernacle responsibilities of each group were as follows.

Gershonites	software (curtains and coverings; vv. 21-26)
Kohathites	furniture and utensils (vv. 27-32)
Merarites	hardware (boards and bars; vv. 33-37)

The total number of Levite males from one month old and up was 22,000 (v. 39) making it the smallest tribe in Israel by far.²⁶ The fact that this figure does not tally with the totals in verses 22, 28, and 34 may be the result of a "textual corruption,"²⁷ in particular a "copyist's error."²⁸ Verse 28 probably read 8,300 originally.

"3 (Hebrew sls) could quite easily have been corrupted into 6 (ss)."²⁹

Moses then numbered all the first-born males in the other tribes from one month old and up. There were 22,273 of them (v. 43). God took 22,000 of the Levites in their places (v. 45). He specified the redemption of the remaining 273. That is, the Israelites had to pay five shekels to the priests for each of these men (vv. 46-48). This freed them from God's claim on them for sanctuary service (cf. 1 Pet. 1:18-19).

"Theologically the section as a whole explores the theme of God's holiness. Viewed in one way the priestly hierarchy is a means of protecting Israel from divine holiness. The introduction of another sacred order between priests and people emphasizes the difference between the fallibility of man and the perfection of God. . . . Viewed in another way the hierarchy constitutes the recognized channel through which God brings stability and well-being to his people."³⁰

"The Levites, the keepers of Yahweh's dwelling place, were to surround the Tabernacle. They were particularly close, both in location and function, because they represented the firstborn of Israel whom Yahweh spared in the Exodus (3:12-13, 44-45; 8:5-26). It was their responsibility to attend to the sanctuary (chap. 4) for it is ever the ministry of the eldest son to serve his father and protect his interests."³¹

Guzik: Num 3:1-51

Numbers 3 - The Census of the Levites

A. Priests and Levites.

1. (1-5) The priests: The family of Aaron.

Now these are the records of Aaron and Moses when the LORD spoke with Moses on Mount Sinai. And these are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar. These are the names of the sons of Aaron, the anointed priests, whom he consecrated to minister as priests. Nadab and Abihu had died before the LORD when they offered profane fire before the LORD in the Wilderness of Sinai; and they had no children. So Eleazar and Ithamar ministered as priests in the presence of Aaron their father. And the LORD spoke to Moses, saying:

a. Nadab, the firstborn, and Abihu: Nadab and Abihu were the two oldest children of Aaron, and the two ranking priests behind him - yet they were struck down by the LORD for offering profane fire before the LORD (Leviticus 10:1-7).

b. Eleazar, and Ithamar: Therefore, Eleazar and Ithamar inherited the priesthood, and passed it down to their sons after them.

c. The sons of Aaron, the anointed priests, whom he consecrated to minister as priests: It is important to realize that the priests were only one small family among the Levites; to be a priest and a Levite were not the same thing at all. Only those who were descendants of Aaron could be priests.

2. (6-10) The Levites: Their role in relation to Aaron.

"Bring the tribe of Levi near, and present them before Aaron the priest, that they may serve him. And they shall attend to his needs and the needs of the whole congregation before the tabernacle of meeting, to do the work of the tabernacle. Also they shall attend to all the furnishings of the tabernacle of meeting, and to the needs of the children of Israel, to do the work of the tabernacle. And you shall give the Levites to Aaron and his sons; they are given entirely to him from among the children of Israel. So you shall appoint Aaron and his sons, and they shall attend to their priesthood; but the outsider who comes near shall be put to death."

a. Bring the tribe of Levi near, and present them before Aaron the priest, that they may serve him: The entire tribe of Levi was given to serve the needs of Aaron and the priests (they shall attend to his needs), the needs of the congregation at large (and the needs of the whole congregation), and the needs of the tabernacle itself (attend to all the furnishings of the tabernacle . . . to do the work of the tabernacle).

b. And they shall attend to his needs: Again, God has an order and organization. The Levites were under the direction of Aaron (that they may serve him . . . they are given entirely to him). They weren't to "do their own thing," but Aaron's thing.

i. "Nothing in the holy things of God was left to chance or improvisation. None of the sacred persons who ministered in his presence was to be unprepared or untaught." (Allen)

c. To do the work of the tabernacle: In some ways, being a priest was far more visible and perhaps "glamorous" than being a Levite. But the service of the Levites made the work of the priests possible, and was seen by God as having equal value.

i. The outsider who comes near shall be put to death: If a Levite grew jealous, and decided they wanted to do the work of a priest, it was strictly forbidden - it was an affront to God's order and organization.

3. (11-13) The Levites are a special possession to God.

Then the LORD spoke to Moses, saying: "Now behold, I Myself have taken the Levites from among the children of Israel instead of every firstborn who opens the womb among the children of Israel. Therefore the Levites shall be Mine, because all the firstborn are Mine. On the day that I struck all the firstborn in the land of Egypt, I sanctified to Myself all the firstborn in Israel, both man and beast. They shall be Mine: I am the LORD."

a. I Myself have taken the Levites from among the children of Israel instead of every firstborn: The firstborn belonged to God; a firstborn lamb from a ewe would be given to the LORD. God didn't want human sacrifice, so He took the tribe of Levi as Israel's firstborn.

B. The census of the tribe of Levi.

1. (14-20) The command to number the tribe of Levi.

Then the LORD spoke to Moses in the Wilderness of Sinai, saying: "Number the children of Levi by their fathers' houses, by their families; you shall number every male from a month old and above." So Moses numbered them according to the word of the LORD, as he was commanded. These were the sons of Levi by their names: Gershon, Kohath, and Merari. And these are the names of the sons of Gershon by their families: Libni and Shimei. And the sons of Kohath by their families: Amram, Izehar, Hebron, and Uzziel. And the sons of Merari by their families: Mahli and Mushi. These are the families of the Levites by their fathers' houses.

a. Number the children of Levi: Though they were not counted among the available soldiers, the Levites were still to be counted, and counted by the males from a month old and above.

b. By their fathers' houses: They were to be categorized by the families, with the main grouping according to Levi's three sons: Gershon, Kohath, and Merari.

2. (21-26) The census and duties of the family of Gershon.

From Gershon came the family of the Libnites and the family of the Shimites; these were the families of the Gershonites. Those who were numbered, according to the number of all the males from a month old and above; of those who were numbered there were seven thousand five hundred. The families of the Gershonites were to camp behind the tabernacle westward. And the leader of the fathers' house of the Gershonites was Eliasaph the son of Lael. The duties of the children of Gershon in the tabernacle of meeting included the tabernacle, the tent with its covering, the screen for the door of the tabernacle of meeting, the screen for the door of the court, the hangings of the court which are around the tabernacle and the altar, and their cords, according to all the work relating to them.

a. The families of the Gershonites were to camp behind the tabernacle westward: The Gershonites (7,500 males) were to camp westward to the tabernacle (in between Judah and the tabernacle itself).

b. The duties of the children of Gershon: The Gershonites were to take care of the skins that covered the tabernacle itself.

3. (27-32) The census and duties of the family of Kohath.

From Kohath came the family of the Amramites, the family of the Izharites, the family of the Hebronites, and the family of the Uzzielites; these were the families of the Kohathites. According to the number of all the males, from a month old and above, there were eight thousand six hundred keeping charge of the sanctuary. The families of the children of Kohath were to camp on the south side of the tabernacle. And the leader of the fathers' house of the families of the Kohathites was Elizaphan the son of Uzziel. Their duty included the ark, the table, the lampstand, the altars, the utensils of the sanctuary with which they ministered, the screen, and all the work relating to them. And Eleazar the son of Aaron the priest was to be chief over the leaders of the Levites, with oversight of those who kept charge of the sanctuary.

a. These were the families of the Kohathites: The Kohathites (8,600 males) were to camp southward to the tabernacle (in between Reuben and the tabernacle itself).

b. Their duty included the ark: The Kohathites were to take care of the furniture of the tabernacle: The ark of the covenant, the table of showbread, and so forth, under the direction of Eleazar the priest, son of Aaron.

4. (33-37) The census and duties of the family of Merari.

From Merari came the family of the Mahlites and the family of the Mushites; these were the families of Merari. And those who were numbered, according to the number of all the males from a month old and above, were six thousand two hundred. The leader of the fathers' house of the families of Merari was Zuriel the son of Abihail. These were to camp on the north side of the tabernacle. And the appointed duty of the children of Merari included the boards of the tabernacle, its bars, its pillars, its sockets, its utensils, all the work relating to them, and the pillars of the court all around, with their sockets, their pegs, and their cords.

a. These were the families of Merari: The family of Merari (6,200 males) were to camp northward to the tabernacle (in between Dan and the tabernacle itself).

b. The appointed duty of the children of Merari included the boards of the tabernacle: The family of Merari was to take care of the structural aspects of the tabernacle: The pillars, the boards, and so forth.

5. (38-39) The camp of the priests.

Moreover those who were to camp before the tabernacle on the east, before the tabernacle of meeting, were Moses, Aaron, and his sons, keeping charge of the sanctuary, to meet the needs of the children of Israel; but the outsider who came near was to be put to death. All who were numbered of the Levites, whom Moses and Aaron numbered at the commandment of the LORD, by their families, all the males from a month old and above, were twenty-two thousand.

a. Those who were to camp before the tabernacle on the east: The family of Aaron, and Moses, were to camp on the east side of the tabernacle - closest to the entrance, which was on the east.

b. Moses, Aaron, and his sons, keeping charge of the sanctuary: God's order and organization extends to certain jobs for certain people to do. The families of the Levites had certain callings they were to fulfill. There was no one man or family to do everything; God made them dependent on one another to accomplish the work.

c. Were twenty-two thousand: "The total of 22,000 Levites given in verse 39 does not tally with the totals of the individual clans given in verses 22, 28, 34 which come to 22,300. The discrepancy is most easily explained as textual corruption in verse 28. The number of Kohathites may originally have been 8,300. 3 (Hebrew sls) could quite easily have been corrupted into 6 (ss)." (Wenham)

6. (40-51) The exchange of the firstborn.

Then the LORD said to Moses: "Number all the firstborn males of the children of Israel from a month old and above, and take the number of their names. And you shall take the Levites for Me; I am the LORD; instead of all the firstborn among the children of Israel, and the livestock of the Levites instead of all the firstborn among the livestock of the children of Israel." So Moses numbered all the firstborn among the children of Israel, as the LORD commanded him. And all the firstborn males, according to the number of names from a month old and above, of those who were numbered of them, were twenty-two thousand two hundred and seventy-three. Then the LORD spoke to Moses, saying: "Take the Levites instead of all the firstborn among the children of Israel, and the livestock of the Levites instead of their livestock. The Levites shall be Mine: I am the LORD. And for the redemption of the two hundred and seventy-three of the firstborn of the children of Israel, who are more than the number of the Levites, you shall take five shekels for each one individually; you shall take them in the currency of the shekel of the sanctuary, the shekel of twenty gerahs. And you shall give the money, with which the excess number of them is redeemed, to Aaron and his sons." So Moses took the redemption money from those who were over and above those who were redeemed by the Levites. From the firstborn of the children of Israel he took the money, one thousand three hundred and sixty-five shekels, according to the shekel of the sanctuary. And Moses gave their redemption money to Aaron and his sons, according to the word of the LORD, as the LORD commanded Moses.

a. Number all the firstborn males of the children of Israel: The firstborn - which was always thought to be the best and the favored - always belongs to God; so instead of giving the firstborn of Israel to God in sacrifice, the tribe of Levi was "given" to God as in place of each of the firstborn sons of Israel.

b. All the firstborn males, according to the number of names: However, there were 22,273 firstborn sons in Israel; and there were only 22,000 Levite males (Leviticus 3:39). The extra 273 were given a monetary value (five shekels for each one individually), and the money was given to the tabernacle as redemption money.

i. The number of firstborn sons is low if accounted for all the nation; it would mean that only one in 27 sons were firstborns - an unlikely percentage. It is more probable that the 22,273 firstborn sons were those born in the thirteen months of the Exodus.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 3 (Chapter Introduction)

Overview

Num 3:1, The sons of Aaron; Num 3:5, The Levites are given to the priests instead of the first-born; Num 3:14, are numbered by their families; Num 3:21, The families, number, and charge of the Gershonites; Num 3:27, of the Kohathites; Num 3:33, of the Merarites; Num 3:38, The place and charge of Moses and Aaron; Num 3:40, The first-born are freed by the Levites; Num 3:44, The overplus are redeemed.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 3 (Chapter Introduction)

CHAPTER 3

The genealogy of Moses, Aaron, and his sons, Nadab and Abihu, Num 3:1-4 . The Levites are joined with them in the administration of the tabernacle, Num 3:5-10 , instead of all the first-born, Num 3:11-13 . The three families of the Levites numbered, Num 3:14-39 . The first-born numbered, Num 3:40-43 . Being more than the Levites, some of them are redeemed, and the money given to Aaron and his sons, Num 3:41-51 .

1491

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 3 (Chapter Introduction)

(Num 3:1-13) The sons of Aaron, The Levites taken instead of the first-born.

(v. 14-39) The Levites numbered by their families, Their duties.

(Num 3:40-51) The first-born are numbered.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 3 (Chapter Introduction)

This chapter and the next are concerning the tribe of Levi, which was to be mustered and marshalled by itself, and not in common with the other tribes, intimating the particular honour put upon them and the particular duty and service required from them. The Levites are in this chapter considered, I. As attendants on, and assistants to, the priests in the temple-service. And so we have an account, 1. Of the priests themselves (Num 3:1-4) and their work (Num 3:10). 2. Of the gift of the Levites to them (Num 3:5-9), in order to which they are mustered (Num 3:14-16), and the sum of them taken (Num 3:39). Each particular family of them is mustered, has its place assigned and its charge, the Gershonites (Num 3:17-26), the Kohathites (Num 3:27-32), the Merarites (Num 3:33-39). II. As equivalents for the first-born (Num 3:11-13). 1. The first-born are numbered, and the Levites taken instead of them, as far as the number of the Levites went (Num 3:40-45). 2. What first-born there were more than the Levites were redeemed (Num 3:46, etc.).

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

Bibliography

Aharoni, Yohanan. The Land of the Bible. Philadelphia: Westminster Press, 1979.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin books, 1956.

Allegro, J. M. "The Meaning of nophel in Numbers xxiv. 4, 16." Expository Times 65 (July 1954):316-17.

Allen, Ronald B. "Numbers." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

_____. "The Theology of the Balaam Oracles." In Tradition and Testament: Essays in Honor of Charles Lee Feinberg. Edited by John S. and Paul D. Feinberg. Chicago: Moody Press, 1981.

Amiran, Ruth. Goethert, Rolf; and Ilan, Ornit. "The Well at Arad." Biblical Archaeology Review 13:2 (March-April 1987):40-44.

Arnold, Neil W. "The High Priestly Blessing." Exegesis and Exposition 2:1 (Summer 1987):45-50.

Ashley, Timothy R. The Book of Numbers. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.

Baly, Denis. "Elath, Ezion-geber, and the Red Sea." Biblical Illustrator 9:3 (Spring 1983):66-69.

Bartlett, John R. "The Conquest of Sihon's Kingdom: A Literary Re-examination." Journal of Biblical Literature 97:3 (September 1978):347-51.

Baskin, J. R. "Origen on Balaam: The Dilemma of the Unworthy Prophet." Vigiliae Christianae 37 (1983):22-35.

Beck, J. A. "Geography and the Narrative Shape of Numbers 13." Bibliotheca Sacra 157:627 (July-September 2000):271-80.

Brichto, Herbert Chanan. "The Case of the Sota and a Reconsideration of Biblical Law.'" Hebrew Union College Annual 46 (1975):55-70.

Brin, Gershon. "The Formulae From . . . and Onward/Upward' (m . . . whl'h/wmslh)." Journal of Biblical Literature 99:2 (1980):161-71.

Budd, Philip J. Numbers. Word Biblical Commentary series. Waco: Word Books, Publisher, 1984.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Coats, George W. "Conquest Traditions in the Wilderness Theme." Journal of Biblical Literature 95:2 (1976):177-90.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cross, Frank Moore. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

de Boer, Pieter A. H. "Numbers vi 27." Vetus Testamentum 32:1 (January 1982):3-13.

De Haan, Martin Ralph. The Chemistry of the Blood and Other Stirring Messages. 2nd ed. Grand Rapids: Zondervan Publishing House, 1943.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Felder, Cain Hope. Troubling Biblical Waters: Race, Class, and Family. Maryknoll, N.Y.: Orbis, 1989.

Fishbane, Michael. "Accusations of Adultery: A Study of Law and Scribal Practice in Numbers 5:11-31." Hebrew Union College Annual 45 (1974):25-45.

_____. "Form and Reformulation of the Biblical Priestly Blessing." Journal of the American Oriental Society 103:1 (January-March 1983):115-21.

_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num. 12:8 and 1 Cor. 13:8." Hebrew Annual Review 10 (1986):63-74.

Fouts, David M. "A Defense of the Hyperbolic Interpretation of Large Numbers in the Old Testament." Journal of the Evangelical Theological Society 40:3 (September 1997):377-87.

Frymer-Kensky, Tikva. "The Strange Case of the Suspected Sotah (Numbers V:11-31)." Vetus Testamentum 34:1 (1984):11-26.

_____. "The Trial Before God of an Accused Adulteress." Bible Review 2:3 (Fall 1986):46-49.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Haran, Menahem. "Studies in the Account of the Levitical Cities." Journal of Biblical Literature 80:1 (March 1961):45-54, and 80:2 (June 1961):156-65.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Herzog, Ze'ev; Miriam Aharoni; and Anson F. Rainey. "Arad." Biblical Archaeology Review 13:2 (March-April 1987):16-35.

Hess, Richard S. Joshua: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, England, and Downers Grove, Ill.: Inter-Varsity Press, 1996.

Hoffner, Harry A., Jr. "Ancient Views of Prophecy and Fulfillment: Mesopotamia and Asia Minor." Journal of the Evangelical Theological Society 30:3 (September 1987):257-65.

Hoftijzer, Jacob. "The Prophet Balaam in a 6th-Century Aramaic Inscription." Biblical Archaeologist 39:1 (March 1976):11-17.

Hoogsteen, T. "The Bronze Serpent History." Kerux 2:3 (December 1987):10-15.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Jagersma, H. "Some Remarks on the Jussive in Numbers 6:24-26." In Von Kanaan bis Kerala, pp. 131-36. Edited by W. C. Delsman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

Jastrow, Morris, Jr. Aspects of Religious Belief and Practice in Babylonia and Assyria. 1911. Reprint ed. New York: Benjamin Blom, Inc., 1971.

Jensen, Irving L. Numbers. Everyman's Bible Commentary series. Chicago: Moody Press, 1964.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Zecharia. "The Southern Border of the Land of Israel--Pattern and Application." Vetus Testamentum 37:4 (October 1987):438-45.

_____. "The Wandering-Traditions from Kadesh-Barnea to Canaan: A Study in Biblical Historiography." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):175-84.

Keil, C. F., and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Kselman, J. S. "A Note on Numbers xii 6-8." Vetus Testamentum 26:4 (October 1976):500-504.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 2: Numbers-Ruth, by John Peter Lange, William J. Schroeder, F. R. Fay, and Paulus Cassel. Translated by Samuel T. Lowrie, A. Gosman, George R. Bliss, and P. H. Streenstra.

Lemaire, Andre. "Fragments from the Book of Balaam Found at Deir Alla." Biblical Archaeology Review 11:5 (September-October 1985):27-39.

Liebreich, Leon J. "The Songs of Ascents and the Priestly Blessings." Journal of Biblical Literature 74 (1955):33-36.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Maarsingh, B. Numbers: a practical commentary. Translated by John Vriend. Text and Interpretation series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Magonet, Jonathan. "The Korah Rebellion." Journal for the Study of the Old Testament 24 (1982):3-25.

Margalith (Windreich), M. "The Transgression of Moses and Aaron--Num. 20:1-13." Proceedings of the Fifth World Congress of Jewish Studies. Vol. I. Jerusalem: World Union of Jewish Studies, 1968.

Marshall, John. "The Prophet Balaam." The Banner of Truth 275-76 (August-September 1986):41-54.

Mattingly, Gerald L. "The Exodus-Conquest and the Archaeology of Transjordan: New Light on an Old Problem." Grace Theological Journal 4:2 (1983):245-62.

McKane, W. "Poison, Trial by Ordeal and the Cup of Wrath." Vetus Testamentum 30:4 (October 1980):474-92.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Numbers." In The Bible Knowledge Commentary: Old Testament, pp. 215-58. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "The Cultic Use of grb/ngs." Proceedings of the Fifth World Congress of Jewish Studies. Vol. I. Jerusalem: World Union of Jewish Studies, 1969.

_____. "The Levitical Town: An Exercise in Realistic Planning." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):185-88.

_____. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

_____. "The Paradox of the Red Cow (Num. xix)." Vetus Testamentum 31:1 (1981):62-72.

Miller, J. Maxwell. "The Israelite Journey through (around) Moab and Moabite Toponymy." Journal of Biblical Literature 108:4 (1989):577-95.

Monson, James M. The Land Between. Jerusalem: By the Author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, N. "Hebron Was Built Seven Years before Zoan in Egypt' (Numbers xiii 22)." Vetus Testamentum 31:4 (1981):488-92.

Noordtzij, A. Numbers. Translated by Ed van der Maas. Bible Student's Commentary series. Grand Rapids: Zondervan Publishing House, 1983.

Olson, Dennis T. The Death of the Old and the Birth of the New: The Framework of the Book of Numbers and the Pentateugh. Brown Judaic Studies series. Chico, Calif.: Scholars Press, 1985.

Ouzounellis, Theodore. "Prophecy of Balaam Found in Jordan." Bible and Spade 6:4 (Autumn 1977):121-24.

Philip, James. Numbers. The Communicator's Commentary series. Waco: Word Books, 1987.

"The Priestly Blessing." Buried History 18:2 (June 1982):27-30.

Riggans, Walter. Numbers. Daily Study Bible series. Philadelphia: Westminster Press, 1983.

Rogers, Cleon. "Moses: Meek or Miserable?" Journal of the Evangelical Theological Society 29:3 (September 1986):257-63.

Rooker, Mark F. Leviticus. The New American Commentary series. Nashville: Broadman & Holman Publishers, 2000.

Ruble, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 125:500 (October-December 1968):360-64.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Safren, Jonathan D. "Balaam and Abraham." Vetus Testamentum 38:1 (January 1988):105-13.

Sailhamer, John H. "The Mosaic Law and the Theology of the Pentateuch." Westminster Theological Journal 53 (Fall 1991):241-61.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schulte, John Andres. "Vows." Exegesis and Exposition 3:1 (Fall 1988):48-51.

Schwantes, Seigfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

"Some Notes on Quail Poisoning." Journal of the American Medical Association 211:7 (February 16, 1970):1186-87.

Smith, Ralph L. "Baal." Biblical Illustrator 10:2 (Winter 1984):12-16.

Spencer, John R. "The Tasks of the Levites: smr and sb'." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):267-71.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Tosato, Angelo. "The Literary Structure of the First Two Poems of Balaam (Num. xxiii 7-10, 18-24)." Vetus Testamentum 29:1 (January 1979):98-106.

Ulrich, Dean R. "The Framing Function of the Narratives about Zelophehad's Daughters." Journal of the Evangelical Theological Society 41:4 (December 1998):529-38.

Unger's Bible Dictionary. 1957 ed. S.v. "Covenant of Salt."

Van Oosting, James. "Moses, Hezekiah, and Yale's gang of four." Reformed Journal 33:11 (November 1983):7-8.

Van Seters, John. "The Conquest of Sihon's Kingdom: A Literary Examination." Journal of Biblical Literature 91:2 (June 1972):182-97.

Weisman, Ze'ev. "The Personal Spirit as Inspiring Authority." Zeitschrift für die Alttestamentliche Wissenschaft 93:2 (1981):225-34.

Wenham, Gordon J. "Aaron's Rod (Numbers 17:16-28)." Zeitschrift für die Alttestamentliche Wissenschaft 93:2 (1981):280-81.

_____. Numbers. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1981.

Wenham, John W. The Goodness of God. Downers Grove, Ill.: InterVarsity Press, 1974.

_____. "The Large Numbers in the Old Testament." Tyndale Bulletin 18 (1967):19-53.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Wiersbe, Warren W. On Being a Servant of God. Nashville: T. Nelson, 1993; reprint ed., Grand Rapids: Baker Book House, 1999.

Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, David P. "Purification from Corpse Contamination in Numbers XXI 19-24." Vetus Testamentum 35:2 (1985):213-23.

Young, Robert. Analytical Concordance to the Bible, 22nd American ed. S.v. "Arabia."

The Zondervan Pictorial Encyclopedia of the Bible. S.v. "Eschol, by R. C. Ridall."

Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 3 (Chapter Introduction)

INTRODUCTION TO NUMBERS 3

In this chapter an account is given of the genealogy of the priests and Levites, and of the gift of the Levites to the priests, of the numbering of them, and the service they were to perform; and first of the priests, the sons of Aaron, Num 3:1; and then of the Levites, as given unto them, to wait upon them, and assist them, Num 3:5; and these were taken instead of the firstborn, Num 3:11; and ordered to be numbered, which was done accordingly by their families, Num 3:14; and the sum of each is given, and the particular work assigned to them; of the Gershonites, Num 3:21; of the Kohathites, Num 3:27; of the Merarites, Num 3:33; the sum total of them is given, Num 3:39; then the firstborn of the children of Israel, from a month old are ordered to be numbered, and were, Num 3:40; and these appearing to be more in number than the Levites, by two hundred seventy three a direction is given that the two hundred seventy three should be redeemed at the rate of five, shekels apiece, and the money paid to Aaron and his sons, Num 3:44; which was accordingly done, Num 3:49.