Text -- Numbers 1:47-54 (NET)

The Exemption of the Levites

1:47 But the Levites, according to the tribe of their fathers, were not numbered among them. 1:48 The Lord had said to Moses, 1:49 “Only the tribe of Levi you must not number or count with the other Israelites. 1:50 But appoint the Levites over the tabernacle of the testimony, over all its furnishings and over everything in it. They must carry the tabernacle and all its furnishings; and they must attend to it and camp around it. 1:51 Whenever the tabernacle is to move, the Levites must take it down, and whenever the tabernacle is to be reassembled, the Levites must set it up. Any unauthorized person who approaches it must be killed. 1:52 “The Israelites will camp according to their divisions, each man in his camp, and each man by his standard. 1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger will not fall on the Israelite community. The Levites are responsible for the care of the tabernacle of the testimony.” 1:54 The Israelites did according to all that the Lord commanded Moses– that is what they did.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 1:49

Because they were not generally to go out to war, which was the thing principally eyed in this muster, Num 1:3, Num 1:20, Num 1:45, but were to attend upon the service of the tabernacle. They that minister upon holy things, should not entangle themselves in secular affairs. The ministry itself is work enough for a whole man, and all little enough to be employed in it.

Wesley: Num 1:50

So called here, and Exo 38:21, because it was made chiefly for the sake of the ark of the testimony, which is often called the testimony.

Wesley: Num 1:51

The stranger elsewhere is one of another nation, here one of another tribe. So as to do the offices mentioned, Num 1:50.

Wesley: Num 1:53

From God, who is very tender of his worship, and will not suffer the profaners of it go unpunished! whose wrath is called simply wrath by way of eminency, as the most terrible kind of wrath.

JFB: Num 1:47-54

They were obliged to keep a register of their own. They were consecrated to the priestly office, which in all countries has been exempted customarily, and in Israel by the express authority of God, from military service. The custody of the things devoted to the divine service was assigned to them so exclusively, that "no stranger"--that is, no person, not even an Israelite of any other tribe, was allowed, under penalty of death, to approach these [Num 16:40]. Hence they encamped round the tabernacle in order that there should be no manifestation of the divine displeasure among the people. Thus the numbering of the people was subservient to the separation of the Levites from those Israelites who were fit for military service, and to the practical introduction of the law respecting the first-born, for whom the tribe of Levi became a substitute [Exo 13:2; Num 3:12].

Calvin: Num 1:47

47.But the Levites, after the tribe of their fathers We shall indeed hereafter see that they also were numbered, but Moses means that they were not included in the general census of the people, because God had chosen them to be His own property, and thus had severed them from the rest of the people. He writes, therefore, that they “were not numbered in the midst of the others,” ⁴¹⁹ i.e., so as promiscuously to form a part of the multitude. Now, lest any one should object that Moses acted ambitiously in thus bestowing on his own tribe extraordinary distinction, he declares that he did not do this spontaneously, but that it was at God’s bidding that the Levites had a separate class assigned to them; for translators render this passage amiss, “And God said to Moses,” ⁴²⁰ as if he stated that the tribe of Levi was then first set apart when the sum of the people was taken, since it would have been absurd to omit a part, unless God’s will had been already declared. Moses, therefore, shews why he passed over his own tribe, via, because God had consecrated the Levites for the keeping and service of the tabernacle. Now, if it was not lawful for the tabernacle to be carried or set up by all persons indiscriminately, its sanctity was enforced by this symbol; for religion would not have been held in so much reverence, if it had been allowable for all without distinction to meddle with the sacred things. Meanwhile, the Israelites were reminded that all without, exception were unworthy to present themselves before God, when they were forbidden from access to the sanctuary; whereas the dignity which was conferred upon a single tribe was no ground for boasting, since it depended merely on the good pleasure of God. God, then, gave the Levites access to His tabernacle, not because they had deserved that honor by any virtue of their own, but in order to afford a testimony of His gratuitous favor. At the same time, under this image He represented the future priesthood of Christ, in order that believers might be assured that the Mediator, by whom others might have access to God, was to be of the human race; and therefore God declares by Isaiah that He would take the Levites under the kingdom of Christ from the general and dispersed body of the people. (Isa 66:21.) As to what relates to their office, let it be sought in its proper place.

TSK: Num 1:47

Num 1:3, Num 1:50, Num 2:33, 3:1-51, 4:1-49, 8:1-26, Num 26:57-62; 1Chr. 6:1-81, 1Ch 21:6

TSK: Num 1:49

Num 2:33, Num 26:62

TSK: Num 1:50

thou shalt : Num 3:1-10, Num 4:15, Num 4:25-33; Exo 31:18, Exo 32:26-29, Exo 38:21; 1Chr. 23:1-32; 1Chr. 25:1-26:32; Ezr 8:25-30, Ezr 8:33, Ezr 8:34; Neh 12:8, Neh 12:22, Neh 12:47, Neh 13:5, Neh 13:10-13, Neh 13:22

the tabernacle : Num 1:53, Num 20:11; Exo 31:18, Exo 38:21; Psa 122:4

shall encamp : Num 2:17, 3:23-38, Num 10:21

TSK: Num 1:51

the Levites : Num. 4:5-33, Num 10:11, Num 10:17-21

the stranger : Num 3:10, Num 3:38, Num 16:40, Num 18:22; Lev 22:10-13; 1Sa 6:19; 2Sa 6:7

TSK: Num 1:52

Num 2:2, Num 2:34, 10:1-36, Num 24:2

TSK: Num 1:53

shall pitch : Num 1:50, Num 3:7, Num 18:3; 1Ti 4:13-16; 2Ti 4:2

there be : Num 8:19, Num 16:46, Num 18:5; Lev 10:6; 1Sa 6:19; Jer 5:31, Jer 23:15; Act 20:28-31

and the : Num 3:7, Num 3:8, Num 8:24-26, Num 18:3-5, Num 31:30, Num 31:47; 1Ch 23:32; 2Ch 13:10

TSK: Num 1:54

Num 2:34; Exo 23:21, Exo 23:22, Exo 39:32, Exo 39:43, Exo 40:16, Exo 40:32; Deu 12:32; 1Sa 15:22; Mat 28:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 1:47-54

When a census of the tribe of Levi takes place. Num 3:15; Num 26:62, "all"the males are counted from a month old and upward, and not, as in the other tribes, those only who were of age for service in the field.

Num 1:48

had spoken - Render spake. The formal appointment is only now made, in reward for their zeal Exo 32:26-29, though reference to their future office appears previously in Lev 25:32 ff, and they had already acted as assistants to the priests (compare Exo 38:21).

Poole: Num 1:49

Because they were not generally to go out to war, which was the thing principally eyed in this muster, Num 1:3,20,45 but were to attend upon the service or the tabernacle, and therefore are reserved to another distinct muster, Num 3:15 4:2 , &c. And lost this should bc thought to, be designed and done through Moses’ s ambition to give his own tribe the pre-eminence, he assures them it was done by God’ s express command.

Poole: Num 1:50

The tabernacle of testimony; so called here, and Exo 38:21 because it was made chiefly for the sake of the ark of the testimony, 2Sa 7:2 , which is oft called the testimony, as hath been observed before.

Poole: Num 1:51

The

stranger elsewhere is one of another nation, here one of another tribe, one no Levite. That cometh nigh, so as to do the offices mentioned Num 1:50 .

Poole: Num 1:53

No wrath to wit, from God, who is very tender of his worship, and will not suffer the profaners of it to go unpunished; whose wrath is called simply wrath by way of eminency, as the most terrible kind of wrath.

Shall keep the charge i.e. shall suffer no stranger to approach through curiosity, or any other motive.

Haydock: Num 1:47

Levites. As they attended the tabernacle, like God's peculiar servants, and were not obliged to go forth to battle, it was not necessary to number them with the rest. (Calmet) ---

They might, however, fight if they thought proper, as the Machabees did. See Josephus, Antiquities iii. 11., and iv. 4. (Tirinus)

Haydock: Num 1:51

Stranger, even of any other tribe. (St. Augustine, q. 3.) (Worthington)

Haydock: Num 1:52

Army. Hebrew, "they shall have their respective camp, and follow their own standards, with their army." They were drawn up in four large bodies, chap. ii. 2, &c. (Calmet) ---

The first contained 151,450, the second 186,400, the third 108,100, and the fourth 157,600, under Reuben, Juda, Ephraim, and Dan.

Haydock: Num 1:53

Watch. Lest any thing should offer any indecency to the tabernacle, and thus provoke God's indignation. (Haydock)

Gill: Num 1:47

But the Levites,.... The tribe of Levi were excepted from this muster, they being employed in a kind of warfare, and therefore not to be engaged in another:

after the tribe of their fathers, were not numbered among them: the rest of the tribes; the reason follows.

Gill: Num 1:48

For the Lord had spoken unto Moses,.... Not to number the Levites, when he gave him the orders to number the rest of the tribes: this is observed, lest it should be thought that this was what Moses did of himself, out of affection to the tribe he was of, and to spare it, that it might not be obliged to go forth to war when others did; not that they were forbid to engage in war, or that it was unlawful for them so to do, for when necessity required, and they were of themselves willing to engage in it, they might, as appears in the case of the Maccabees, but they might not be forced into it; they were, as Josephus ^e says, exempted from it; and so all concerned in religious service, both among Heathens and Christians, have always been excused bearing arms:

saying; as follows.

Gill: Num 1:49

Only thou shall not number the tribe of Levi,.... That is, along with the other tribes, for it might be numbered by itself, as it afterwards was, Num 3:43,

neither take the sum of them among the children of Israel; which confirms what is before observed: now this being the declared will of God clears Moses from all partiality to his own tribe, he doing nothing but what he had a command of God for it.

Gill: Num 1:50

But thou shalt appoint the Levites over the tabernacle of testimony,.... So called from the ark in it, in which was the law of God, which was a testimony of the will of God to his people:

and over all the vessels thereof; the candlestick, table: and altars, as Aben Ezra notes:

and over all things that belong to it; the vessels of vessels, as the same writer calls them; for the candlestick, shewbread table, and the two altars of incense and burnt offering had vessels appertaining to them:

they shall bear the tabernacle, and all the vessels thereof; carry them from place to place when needful:

and they shall minister unto it; by taking care of the instruments of it and the vessels in it, but not by doing any part of the priestly office in it, as offering sacrifice, burning incense, and the like:

and shall encamp round about the tabernacle; they were a sort of camp or army of themselves, and their station was around the tabernacle, which was a kind of royal palace to God the King of kings; so that as they were the king's legion, and to be numbered alone, as Jarchi observes, in Num 1:49, so they were a guard about his palace, and were placed between that and the camp of Israel.

Gill: Num 1:51

And when the tabernacle setteth forward,.... Or was about to set forward; that is, the congregation were about to journey, and take the tabernacle with them, as they always did, when and wherever they journeyed:

the Levites shall take it down; unpin it, take the boards and pillars out of their sockets, and the bars out of their places, and the whole into pieces, in order to be put into wagons prepared to carry them, of which mention is made in a following chapter:

and when the tabernacle is pitched, the Levites shall set it up; at whatsoever place the congregation encamped and took up their abode for any time: the tabernacle was pitched in the manner as tents are, when the Levites put the several parts together, laid the sockets, put in the boards and the bars, and also the pillars of the court and elsewhere, and hung the hangings upon them; and set the candlestick, tables, altars, ark, and all the vessels of the sanctuary in their proper places:

and the stranger that cometh nigh; to meddle with or touch the above things, to assist in taking down or setting up the tabernacle, or bearing any of the vessels of it: by a stranger is meant, not one of another nation, nor a proselyte, whether of the gate or of righteousness; but, as Aben Ezra interprets it, one that is a stranger from the sons of Levi, who is not of that tribe, even though an Israelite:

shall be put to death; either the sanhedrim or court of judicature shall condemn and put him to death, as the same writer observes; or he shall die by the hand of heaven, as Jarchi; that is, by the immediate hand of God, or with flaming fire from before the Lord, as the Targum of Jonathan; as Uzzah was smote, and died by the ark of God for touching it, 2Sa 5:6.

Gill: Num 1:52

And the children of Israel shall pitch their tents, every man by his own camp,.... There were four, unless every tribe was a camp, and so then there were twelve camps, besides the camp of the Levites: the Targum of Jonathan is,"by the house of his troop,''the regiment to which he belonged, every tribe or camp having various troops or regiments in it:

and every man by his own standard throughout their hosts; there were four standards, and three tribes to each standard, which were placed east, west, north, and south of the tabernacle, as is at large described in the following chapter.

Gill: Num 1:53

But the Levites shall pitch round about the tabernacle of testimony,.... Between the tabernacle and the camps of Israel, to guard the tabernacle and preserve the things in it, and to keep persons from going into it that should not, to pollute or plunder it: these were placed in like manner as the four living creatures round the throne, Rev 4:6; where the allusion seems to be to this situation of the Levites:

that there be no wrath upon the congregation of the children of Israel; that is, from the Lord, should any of them approach too near, or meddle with and touch what they had nothing to do with, or go where they should not; such wrath as came upon Uzzah for his error and transgression before observed:

and the Levites shall keep the charge of the tabernacle of testimony; the several things in it committed to their charge; see Num 3:8.

Gill: Num 1:54

And the children of Israel did according to all the Lord commanded Moses,.... Pitched their tents by their own camps and standards; did not come near the tabernacle but kept at a proper distance from it, and did not meddle with things they had no concern, with, and which were peculiar to the Levites:

so they did; which is repeated to show how readily, punctually, and perfectly they observed the command of God with respect to this affair.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 1:47

¹ tn The vav (ו) on this word indicates a disjunction with the previous sequence of reports. It may be taken as a contrastive clause, translated “but” or “however.”

² tn The construction is unexpected, for Levites would be from the tribe of Levi. The note seems more likely to express that all these people were organized by tribal lineage, and so too the Levites, according to the tribe of their fathers – individual families of Levites.

³ tc The form in the text is הָתְפָּקְדוּ (hotpaqÿdu); if this is correct, then it is an isolated instance of the reflexive of the Qal of פָּקַד (paqad). Some, however, explain the form as the Hitpael without the doubling of the middle letter and with a compensatory lengthening of the vowel before it (G. B. Gray, Numbers [ICC], 10).

NET Notes: Num 1:48

¹ tn Heb “had spoken to Moses, saying.” The infinitive construct of אָמַר (’amar), sometimes rendered “saying” in older English translations, does not need to be translated, but can be taken simply as the indicator of direct discourse. Most recent English translations, including the present one, leave the form untranslated for stylistic reasons to avoid redundancy.

NET Notes: Num 1:49

¹ sn From the giving of the Law on the priesthood comes the prerogative of the tribe of Levi. There were, however, members of other tribes who served as priests from time to time (see Judg 17:5).

² tn The construction has literally, “only the tribe of Levi you shall not number.” The Greek text rendered the particle אַךְ (’akh) forcefully with “see to it that” or “take care that.” For the uses of this form, see R. J. Williams, Hebrew Syntax, 65, §388-89.

³ tn Heb “lift up their head.”

⁴ tn Heb “in the midst of the sons of Israel.”

NET Notes: Num 1:50

¹ tn The same verb translated “number” (פָּקַד, paqad) is now used to mean “appoint” (הַפְקֵד, hafqed), which focuses more on the purpose of the verbal action of numbering people. Here the idea is that the Levites were appointed to take care of the tabernacle. On the use of this verb with the Levites’ appointment, see M. Gertner, “The Masorah and the Levites,” VT 10 (1960): 252.

² tn The Hebrew name used here is מִשְׁכַּן הָעֵדֻת (mishkan ha’edut). The tabernacle or dwelling place of the Lord was given this name because it was here that the tablets of the Law were kept. The whole shrine was therefore a reminder (הָעֵדוּת, a “warning sign” or “testimony”) of the stipulations of the covenant. For the ancient Near Eastern customs of storing the code in the sanctuaries, see M. G. Kline, Treaty of the Great King, 14-19, and idem, The Structure of Biblical Authority, 35-36. Other items were in the ark in the beginning, but by the days of Solomon only the tablets were there (1 Kgs 8:9).

³ tn The imperfect tense here is an obligatory imperfect telling that they are bound to do this since they are appointed for this specific task.

⁴ tn The addition of the pronoun before the verb is emphatic – they are the ones who are to attend to the tabernacle. The verb used is שָׁרַת (sharat) in the Piel, indicating that they are to serve, minister to, attend to all the details about this shrine.

⁵ tn Heb “the tabernacle.” The pronoun (“it”) was used in the translation here for stylistic reasons.

NET Notes: Num 1:51

¹ tn The construction uses the infinitive construct with the temporal preposition; the “tabernacle” is then the following genitive. Literally it is “and in the moving of the tabernacle,” meaning, “when the tabernacle is supposed to be moved,” i.e., when people are supposed to move it. The verb נָסָע (nasa’) means “pull up the tent pegs and move,” or more simply, “journey.”

² tn Here we have the parallel construction using the infinitive construct in a temporal adverbial clause.

³ tn Heb “raise it up.”

⁴ tn The word used here is זָר (zar), normally translated “stranger” or “outsider.” It is most often used for a foreigner, an outsider, who does not belong in Israel, or who, although allowed in the land, may be viewed with suspicion. But here it seems to include even Israelites other than the tribe of Levi.

NET Notes: Num 1:53

¹ tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath.

tn Heb “so that there be no wrath on.” In context this is clearly the divine anger, so “the Lord’s” has been supplied in the translation for clarity.

² tn The main verb of the clause is the perfect tense with vav (ו) consecutive, וְשָׁמְרוּ (vÿshamÿru) meaning they “shall guard, protect, watch over, care for.” It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun מִשְׁמֶרֶת (mishmeret): “The Levites must care for the care of the tabernacle.” The cognate intensifies the construction to stress that they are responsible for this care.

NET Notes: Num 1:54

¹ tc The LXX adds “and Aaron.”

Geneva Bible: Num 1:47

But the Levites after the tribe of their fathers were not numbered among ^{( g )} them.

^{( g )} Which were warriors, but were appointed to the use of the Tabernacle.

Geneva Bible: Num 1:51

And when the tabernacle setteth forward, the Levites shall take it down: and when the tabernacle is to be pitched, the Levites shall set it up: and the ^{( h )} stranger that cometh nigh shall be put to death.

^{( h )} Whoever is not of the tribe of Levi.

Geneva Bible: Num 1:53

But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath ^{( i )} upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony.

^{( i )} By not having due regard to the tabernacle of the Lord.

Commentary -- Verse Range Notes

TSK Synopsis: Num 1:1-54

1 God commands Moses to number the people.

5 The princes of the tribes.

17 The number of every tribe.

47 The Levites are exempted for the service of the Lord.

MHCC: Num 1:47-54

Care is here taken to distinguish the tribe of Levi, which, in the matter of the golden calf, had distinguished itself. Singular services shall be recompensed by singular honours. It was to the honour of the Levites, that to them was committed the care of the tabernacle and its treasures, in their camps and in their marches. It was for the honour of the holy things that none should see them, or touch them, but those who were called of God to the service. We all are unfit and unworthy to have fellowship with God, till called by his grace into the fellowship of his Son Jesus Christ our Lord; and so, being the spiritual seed of that great High Priest, we are made priests to our God. Great care must be taken to prevent sin, for preventing sin is preventing wrath. Being a holy tribe, they were not reckoned among other Israelites. They that minister about holy things, should neither entangle themselves, nor be entangled, in worldly affairs. And let every believer seek to do what the Lord has commanded.

Matthew Henry: Num 1:47-54

Care is here taken to distinguish from the rest of the tribes the tribe of Levi, which, in the matter of the golden calf, had distinguished itself, Exo 32:26. Note, Singular services shall be recompensed with singular honours. Now,

I. It was the honour of the Levites that they were made guardians of the spiritualities; to them was committed the care of the tabernacle and the treasures thereof, both in their camps and in their marches. 1. When they moved the Levites were to take down the tabernacle, to carry it and all that belonged to it, and then to set it up again in the place appointed, Num 1:50, Num 1:51. It was for the honour of the holy things that none should be permitted to see them, or touch them, but those only who were called of God to the service. Thus we all are unfit and unworthy to have fellowship with God until we are first called by his grace into the fellowship of his Son Jesus Christ our Lord, and so, being the spiritual seed of that great high priest, are made priests to our God; and it is promised that God would take Levites to himself, even from the Gentiles, Isa 66:21. 2. When they rested the Levites were to encamp round about the tabernacle (Num 1:50, Num 1:53), that they might be near their work, and resident upon their charge, always ready to attend, and that they might be a guard upon the tabernacle, to preserve it from being either plundered or profaned. They must pitch round about the tabernacle, that there be no wrath upon the congregation, as there would be if the tabernacle and the charge of it were neglected, or those crowded upon it that were not allowed to come near. Note, Great care must be taken to prevent sin, because the preventing of sin is the preventing of wrath.

II. It was their further honour that as Israel, being a holy people, was not reckoned among the nations, so they, being a holy tribe, were not reckoned among other Israelites, but numbered afterwards by themselves, Num 1:49. The service which the Levites were to do about the sanctuary is called (as we render it in the margin) a warfare, Num 4:23. And, being engaged in that warfare, they were discharged from military services, and therefore not numbered with those that were to go out to war. Note, Those that minister about holy things should neither entangle themselves, nor be entangled, in secular affairs. The ministry is itself work enough for a whole man, and all little enough to be employed in it. It is an admonition to ministers to distinguish themselves by their exemplary conversation from common Israelites, not affecting to seem greater, but aiming to be really better, every way better than others.

Keil-Delitzsch: Num 1:17-47

This command was carried out by Moses and Aaron. They took for this purpose the twelve heads of tribes who are pointed out (see at Lev 24:11) by name, and had the whole congregation gathered together by them and enrolled in genealogical tables. התילּד , to announce themselves as born, i.e., to have themselves entered in genealogical registers (books of generations). This entry is called a פּקד , mustering , in Num 1:19, etc. In vv. 20-43 the number is given of those who were mustered of all the different tribes, and in Num 1:44-47 the total of the whole nation, with the exception of the tribe of Levi. " Their generations "(Num 1:20, Num 1:22, Num 1:24, etc.), i.e., those who were begotten by them, so that " the sons of Reuben, Simeon, "etc., are mentioned as the fathers from whom the mishpachoth and fathers' houses had sprung. The ל before שׁמעון בּני in Num 1:22, and the following names (in Num 1:24, Num 1:26, etc.), signifies" with regard to "(as in Isa 32:1; Psa 17:4, etc.).

Keil-Delitzsch: Num 1:48-54

Moses was not to muster the tribe of Levi along with the children of Israel, i.e., with the other tribes, or take their number, but to appoint the Levites for the service of the dwelling of the testimony (Exo 38:21), i.e., of the tabernacle, that they might encamp around it, might take it down when the camp was broken up, and set it up when Israel encamped again, and that no stranger ( zar , non-Levite, as in Lev 22:10) might come near it and be put to death (see Num 3:10). The rest of the tribes were to encamp every man in his place of encampment, and by his banner (see at Num 2:2), in their hosts (see Num 2), that wrath might not come upon the congregation, viz., through the approach of a stranger. קצף , the wrath of Jehovah, breaking in judgment upon the unholy who approached His sanctuary in opposition to His command (Num 8:19; Num 18:5, Num 18:22). On the expression " keep the charge "( shamar mishmereth ), see at Gen 26:5 and Lev 8:35.

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 1:1-54

The muster of the tribes except Levi ch. 1

The purpose of this tally of the adult males 20 years of age and older was to identify those who would serve in battle when Israel entered the land (v. 3).¹¹ Entrance into the land should have been only a few weeks from the taking of this census. Moses had taken another census nine months before this one (Exod. 30:11-16; 38:25-26), but the purpose of that count was to determine how many adult males owed atonement money. The census described in Numbers 1 excluded the Levites whom God exempted from military service in Israel (vv. 49-50).

The number of fighting men in each tribe counted was as follows.

Reuben	46,500		Ephraim	40,500
Simeon	59,300		Manasseh	32,200
Gad	45,650		Benjamin	35,400
Judah	74,600		Dan	62,700
Issachar	54,400		Asher	41,500
Zebulun	57,400		Naphtali	53,400

The total was 603,550 men (v. 46).¹² Since each figure ends in zero it appears that Moses rounded off these numbers. God was already well on the way to making the patriarchs' descendants innumerable.

"It is in the context of developing a military organization for war that the Levites are assigned their tasks in relation to the tabernacle. In a sense, their military assignment is the care and transportation of the religious shrine. Num. 1:49-53 clearly outlines the requirements for the militaristic protection of the tabernacle by the Levites."¹³

The total impression of Israel's God that this chapter projects is that He is a God of order rather than confusion (cf. Gen. 1; 1 Cor. 14:40).

The phrase "the Lord spoke to Moses" (v. 1) occurs over 80 times in the Book of Numbers.¹⁴

Guzik: Num 1:1-54

Numbers 1 - The Census of Israel

A. Background to the Book of Numbers.

1. As recorded in the Book of Exodus, Israel escaped slavery in Egypt - God miraculously set them free from hundreds of years of bondage. They came through the Red Sea and saw God provide through the desert wilderness. They came to Mount Sinai where God appeared to them in a spectacular way; where Moses went up on the mountain to meet with God and receive the law. At Mount Sinai Israel also embraced an idolatrous image of a golden calf and was corrected by the Lord.

a. Encamped at Mount Sinai, Israel built a tabernacle of meeting and established a priesthood, receiving God's plan for the priests and the nation at large in Leviticus. At the end of the Book of Leviticus, they have been out of Egypt for a little more than a year.

b. Exodus covered a year; Leviticus only a month - but the Book of Numbers encompasses more than 38 years.

2. This third book of Moses tells us what happened during those 38 years. The Hebrew title of this book gives us an idea of the theme of Numbers. In Hebrew this book is titled In the Wilderness instead of Numbers.

a. The wilderness was never meant to be Israel's destination. God's intention was to bring them into the Promised Land of Canaan. The wilderness was intended as a temporary place - a place to move through, not to live in.

i. "The Hebrew word for wilderness (midbar) means a place for driving flocks. It is not a completely arid desert, but contains little vegetation and a few trees. The rainfall in such areas is too light, a few inches per year, to support cultivation." (Wenham)

b. The Book of Numbers is all about God's people in the wilderness - how they get there, how God deals with them in the wilderness, and how He brings them out of the wilderness on their way to the Promised Land.

i. "The theme of the book of Numbers is the journey to the Promised Land of Canaan. Its opening ten chapters, covering a mere fifty days, describe how Moses organized Israel for the march from Sinai to the Promised Land." (Wenham)

c. The Book of Numbers gives us a big vision: Where is God taking us? What will it take to get there? What inward qualities must God develop in us and demand in us along the way?

i. Promised Land people are very different from slave people. Israel emerged from Egypt a slave people, basically unsuited for the Promised Land. How would God transform them into a promised-land people?

ii. "So the Israelites had been slaves in the land of Goshen; their tasks were appointed, and their taskmasters compelled their obedience. Their difficulties had been great, their bondage cruel, but they were free from the necessity of thought and arrangement. Having escaped from their taskmaster, they imagined that freedom meant escape from rule. They had been taught in their year of encampment under the shadow of the mountain that they had to submit to law, and it was irksome to them, and they became discontented. This discontent resulted from lack of perfect confidence in God." (Morgan)

d. The Book of Numbers approaches it all God's way. When we are in the wilderness, we are tempted to launch a hundred different schemes and plans to escape. But only God's way really works; and the Book of Numbers gives us God's way. The idea that the LORD spoke to Moses is repeated more than 150 times and more than 20 different ways in Numbers.

B. Israel takes inventory: The census of Numbers 1.

1. (1-3) The purpose of the census.

Now the LORD spoke to Moses in the Wilderness of Sinai, in the tabernacle of meeting, on the first day of the second month, in the second year after they had come out of the land of Egypt, saying: "Take a census of all the congregation of the children of Israel, by their families, by their fathers' houses, according to the number of names, every male individually, from twenty years old and above; all who are able to go to war in Israel. You and Aaron shall number them by their armies."

a. Now the LORD spoke to Moses in the Wilderness: As Moses met with the LORD in the tabernacle, God commanded him to take a census of the congregation of the children of Israel - but only counting all who are able to go to war in Israel.

b. You and Aaron shall number them by their armies: This was predominately a military census to see who could fight on Israel's behalf in taking the Promised Land. This was the first step in taking the Promised Land - an inventory to see where Israel was and what Israel had to get where God wanted them to be.

i. Though the Promised Land has been mentioned during the exodus to this point, the focus has been on getting to Mount Sinai and receiving the law. That was just the beginning; now, the focus turns towards taking the Promised Land and recognizing it will be a battle.

ii. Imagine how this census would affect the nation! As the count was made, every family would know preparation was being made for war.

c. By their armies: The order to count the potential soldiers was not meant to imply that Israel would take the land because of superior forces or merely the bravery of these men - they would receive the Promised Land by the hand of God. Nevertheless, they still had to fight and know what they had available to them going into battle.

i. We may fail in spiritual battle because we do not take an honest inventory about where we are spiritually. We may overestimate or underestimate our spiritual strength and resources. This count of Israel wouldn't let them do that.

d. By their families, by their fathers' houses: God wanted the count made by their families because the strength of Israel was determined by looking at the strength of individual families.

2. (4-16) The heads of the tribes.

And with you there shall be a man from every tribe, each one the head of his father's house. These are the names of the men who shall stand with you: from Reuben, Elizur the son of Shedeur; from Simeon, Shelumiel the son of Zurishaddai; from Judah, Nahshon the son of Amminadab; from Issachar, Nethanel the son of Zuar; from Zebulun, Eliab the son of Helon; from the sons of Joseph: from Ephraim, Elishama the son of Ammihud; from Manasseh, Gamaliel the son of Pedahzur; from Benjamin, Abidan the son of Gideoni; from Dan, Ahiezer the son of Ammishaddai; from Asher, Pagiel the son of Ocran; from Gad, Eliasaph the son of Deuel; from Naphtali, Ahira the son of Enan." These were chosen from the congregation, leaders of their fathers' tribes, heads of the divisions in Israel.

a. A man from every tribe, each one the head of his father's house: Israel was organized according to the tribes that descended from the original twelve sons of Jacob (later renamed Israel by God). Each of these twelve tribes designated one who was the head of his father's house, who was to stand with Moses and stand for their whole tribe.

i. In a sense, this is a representative form of government; each head of his father's house was essentially the "governor" of the tribe.

ii. These were chosen from the congregation: It is possible - even likely - that the head of his father's house was elected by those in the tribe.

b. From Reuben . . . from Simeon . . .: Twelve tribes are mentioned, but not the tribe of Levi. Yet the number twelve is maintained because from Jacob's son Joseph, two tribes came (Ephraim and Manasseh).

i. This was a military census, and the absence of the tribe of Levi among the potential soldiers is important but explained later in the chapter.

ii. Nahshon: This was the head of the house of Judah, and is mentioned in the genealogy of Jesus (Matthew 1:4).

3. (17-19) The assembly of the leaders.

Then Moses and Aaron took these men who had been mentioned by name, and they assembled all the congregation together on the first day of the second month; and they recited their ancestry by families, by their fathers' houses, according to the number of names, from twenty years old and above, each one individually. As the LORD commanded Moses, so he numbered them in the Wilderness of Sinai.

a. They recited their ancestry by families: The leaders of each tribe was responsible to count the potential soldiers in their tribe, then they gathered to make report to Moses.

b. Each one individually: Every individual was important to God. This wasn't just the assembling of a final number, but a specific mention of each individual.

C. The count of the tribes.

1. (20-21) The Tribe of Reuben: 46,500 potential soldiers.

Now the children of Reuben, Israel's oldest son, their genealogies by their families, by their fathers' house, according to the number of names, every male individually, from twenty years old and above, all who were able to go to war: those who were numbered of the tribe of Reuben were forty-six thousand five hundred.

a. Those who were numbered of the tribe of Reuben were forty-six thousand five hundred: Many people wonder if these numbers are accurate and literal. Some think that they are grossly exaggerated, and others have suggested they are increased by a factor of ten. Despite the objections of critics, it is best to trust the simple testimony of God's Word. Surely God could provide for such a multitude in the wilderness and occasional discrepancies in numbers are likely due to scribal errors.

b. Forty-six thousand five hundred: Are these numbers exact? Most likely, they are rounded off to the nearest one hundred (except in the case of the Tribe of Gad).

2. (22-23) The Tribe of Simeon: 59,300 potential soldiers.

From the children of Simeon, their genealogies by their families, by their fathers' house, of those who were numbered, according to the number of names, every male individually, from twenty years old and above, all who were able to go to war: those who were numbered of the tribe of Simeon were fifty-nine thousand three hundred.

3. (24-25) The Tribe of Gad: 45,650 potential soldiers.

From the children of Gad, their genealogies by their families, by their fathers' house, according to the number of names, from twenty years old and above, all who were able to go to war: those who were numbered of the tribe of Gad were forty-five thousand six hundred and fifty.

4. (26-27) The Tribe of Judah: 74,600 potential soldiers.

From the children of Judah, their genealogies by their families, by their fathers' house, according to the number of names, from twenty years old and above, all who were able to go to war: those who were numbered of the tribe of Judah were seventy-four thousand six hundred.

5. (28-29) The Tribe of Issachar: 54,400 potential soldiers.

From the children of Issachar, their genealogies by their families, by their fathers' house, according to the number of names, from twenty years old and above, all who were able to go to war: those who were numbered of the tribe of Issachar were fifty-four thousand four hundred.

6. (30-31) The Tribe of Zebulun: 57,400 potential soldiers.

From the children of Zebulun, their genealogies by their families, by their fathers' house, according to the number of names, from twenty years old and above, all who were able to go to war: those who were numbered of the tribe of Zebulun were fifty-seven thousand four hundred.

7. (32-33) The Tribe of Ephraim: 40,500 potential soldiers.

From the sons of Joseph, the children of Ephraim, their genealogies by their families, by their fathers' house, according to the number of names, from twenty years old and above, all who were able to go to war: those who were numbered of the tribe of Ephraim were forty thousand five hundred.

8. (34-35) The Tribe of Manasseh: 32,200 potential soldiers.

From the children of Manasseh, their genealogies by their families, by their fathers' house, according to the number of names, from twenty years old and above, all who were able to go to war: those who were numbered of the tribe of Manasseh were thirty-two thousand two hundred.

9. (36-37) The Tribe of Benjamin: 35,400 potential soldiers.

From the children of Benjamin, their genealogies by their families, by their fathers' house, according to the number of names, from twenty years old and above, all who were able to go to war: those who were numbered of the tribe of Benjamin were thirty-five thousand four hundred.

10. (38-39) The Tribe of Dan: 62,700 potential soldiers.

From the children of Dan, their genealogies by their families, by their fathers' house, according to the number of names, from twenty years old and above, all who were able to go to war: those who were numbered of the tribe of Dan were sixty-two thousand seven hundred.

11. (40-41) The Tribe of Asher: 41,500 potential soldiers.

From the children of Asher, their genealogies by their families, by their fathers' house, according to the number of names, from twenty years old and above, all who were able to go to war: those who were numbered of the tribe of Asher were forty-one thousand five hundred.

12. (42-43) The Tribe of Naphtali: 53,400 potential soldiers.

From the children of Naphtali, their genealogies by their families, by their fathers' house, according to the number of names, from twenty years old and above, all who were able to go to war: those who were numbered of the tribe of Naphtali were fifty-three thousand four hundred.

13. (44-46) Summary of the tribes: 603,550 potential soldiers in Israel.

These are the ones who were numbered, whom Moses and Aaron numbered, with the leaders of Israel, twelve men, each one representing his father's house. So all who were numbered of the children of Israel, by their fathers' houses, from twenty years old and above, all who were able to go to war in Israel; all who were numbered were six hundred and three thousand five hundred and fifty.

a. All who were able to go to war in Israel; all who were numbered were six hundred and three thousand five hundred and fifty: At the end of the Book of Numbers - 38 years later - this census is repeated. The total number of available soldiers will be almost the same - only a loss of some two thousand. But the numbers of each tribe change significantly, and there is meaning in what happened to each tribe over these critical 38 years.

b. So all who were numbered of the children of Israel, by their fathers' houses: In this first census Manasseh is the smallest tribe and Judah is the largest. There are two tribes in the 30 thousands; three in the 40 thousands; four in the 50 thousands; one in the 60 thousands, and one in the 70 thousands.

c. All who were numbered were six hundred and three thousand five hundred and fifty: Based on having 603,550 available soldiers, many people estimate the total population of Israel at this time to be between two and two-and-a-half million.

14. (47-54) The special case of the tribe of Levi.

But the Levites were not numbered among them by their fathers' tribe; for the LORD had spoken to Moses, saying: "Only the tribe of Levi you shall not number, nor take a census of them among the children of Israel; but you shall appoint the Levites over the tabernacle of the Testimony, over all its furnishings, and over all things that belong to it; they shall carry the tabernacle and all its furnishings; they shall attend to it and camp around the tabernacle. And when the tabernacle is to go forward, the Levites shall take it down; and when the tabernacle is to be set up, the Levites shall set it up. The outsider who comes near shall be put to death. The children of Israel shall pitch their tents, everyone by his own camp, everyone by his own standard, according to their armies; but the Levites shall camp around the tabernacle of the Testimony, that there may be no wrath on the congregation of the children of Israel; and the Levites shall keep charge of the tabernacle of the Testimony." Thus the children of Israel did; according to all that the LORD commanded Moses, so they did.

a. But the Levites were not numbered among them: Because this was a census of potential soldiers, the Tribe of Levi was not counted. They alone among the tribes did not go to war because they had special responsibility to God for the priestly duties of Israel.

b. Thus the children of Israel did; according to all that the LORD commanded Moses, so they did: Counting, or taking inventory, is an essential step in organization and moving forward. In preparing to enter the Promised Land Israel had to be organized - God is an organized God, and moves through organization even when we can't figure it out! Therefore it was essential that Israel took inventory and saw where they were.

i. God counts things. He counts the stars and has a name for each one (Psalm 147:4; Isaiah 40:26). God even counts and knows the number of hairs on your head! (Matthew 10:30)

ii. "He who counts the stars and calls them all by their names, leaves nothing unarranged in his own service." (Spurgeon)

c. Only the tribe of Levi you shall not number: We also must see, that as in the case of Levi, there are some things that can't - or shouldn't - be counted. Israel had to appreciate that some of the most important things can't be counted.

i. Taking inventory is fine; even a necessary first step in organizing for victory in taking hold of God's promises. But it must always be done understanding that some of the important factors - as the Levites were in Israel - cannot be counted. No inventory is totally complete, and God always works mightily through things that can't be counted.

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

Commentary -- Other

Critics Ask: Num 1:49

NUMBERS 1:1-4:49 —How accurate is this census of the tribes of Israel?

PROBLEM: According to the census taken in chapters 1-4 of Numbers, the newly formed nation of Israel must have numbered about 2 million people. According to Numbers 1:1 , this census was taken while the people were in the wilderness of Sinai at the beginning of their 40 years of wandering. However, the dry and desolate conditions of the Sinai desert would have made it impossible for such a large group to survive. So, is the census inaccurate?

SOLUTION: The naturalistic presupposition of this criticism is contrary to the historic facts. Although there has been some controversy over the meaning of the Hebrew word which is translated “thousand,” the evidence is clear that this is the proper understanding of this word in this context. For example, Numbers 1:21 does not say, as some have claimed, that the children of Reuben numbered 46familie s and 500. The verse clearly states that the number of individual men from twenty years old and up was 46 thousand and 500. According to the census in these chapters, the total number of male Israelites from 20 years old and up was 603,550. This number is confirmed by the passage in Exodus 12:37 which states that 600,000 males, along with women and children, departed from Egypt.

The fact that the arid and barren desert would not be able to sustain such a large group of people is a valid observation. However, the problem which modern scholarship has with the size of the multitude and the possibility of their survival in the wilderness rests upon an unwillingness to consider the supernatural element. Modern scholarship is decidedly anti-supernatural. Since the Book of Exodus records the divine judgments upon Egypt, and the miraculous deliverance of Israel from bondage, the daily provision for the people by the mighty hand of God is sufficient to explain the survival of the people of God in that destitute land. Indeed, many passages record the miraculous provisions which God made for His people, from the daily supply of manna ( Ex. 16 ), which was provided for the whole nation until the new generation ate the food of the Promised Land ( Josh. 5:12 ), to the miraculous provision of water from that supernatural rock which followed them ( 1 Cor. 10:4 ; Ex. 17:6 ), to the miraculous provision of meat in Numbers 11:31 , to the fact that neither their clothes nor their sandals wore out in all their wanderings ( Deut. 29:5 ). God was able to meet all their needs. Although the desert was not able to sustain, the Lord God of Israel certainly was (see also discussion on Deut. 32:13-14 ).   

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 1 (Chapter Introduction)

Overview

Num 1:1, God commands Moses to number the people; Num 1:5, The princes of the tribes; Num 1:17, The number of every tribe; Num 1:47, The Levites are exempted for the service of the Lord.

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 1 (Chapter Introduction)

NUMBERS CHAPTER 1

God commands Moses and Aaron to number the people that were fit for war, Num 1:1-3 . Twelve captains chose, of every tribe one; their names; the number of each tribe, Num 1:4-16 , The Levites exempt; to take care of the tabernacle; the other tribes camping round it, Num 1:47-54 .

They now had been in the wilderness a full year, or near it, as may be gathered by comparing this place with Exo 19:1 40:17 , and other places.

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 1 (Chapter Introduction)

(v. 1-43) The numbering of the Israelites.

(Num 1:44-46) The number of the people.

(Num 1:47-54) The Levites not numbered with the rest.

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 1 (Chapter Introduction)

Israel was now to be formed into a commonwealth, or rather a kingdom; for " the Lord was their King" (1Sa 12:12), their government a theocracy, and Moses under him was king in Jeshurun, Deu 33:5. Now, for the right settlement of this holy state, next to the institution of good laws was necessary the institution of good order; and account therefore must be taken of the subjects of this kingdom, which is done in this chapter, where we have, I. Orders given to Moses to number the people (Num 1:1-4). II. Persons nominated to assist him herein (Num 1:5-16). III. The particular number of each tribe, as it was given in to Moses (v. 17-43). IV. The sum total of all together (Num 1:44-46). V. An exception of the Levites (Num 1:47, 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

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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 1 (Chapter Introduction)

INTRODUCTION TO NUMBERS 1

In this chapter orders are given to Moses to take the number of the children of Israel, from twenty years old and upwards, Num 1:1; and the men that were to assist in this work, one of each tribe are mentioned by name, Num 1:4; all which was accordingly done, Num 1:17; and the particular numbers of each tribe are recorded, as they were taken, Num 1:20; and the sum total is given, Num 1:45; the Levites being excepted, who were employed about the tabernacle, and so not to be employed in military service, Num 1:47; they encamped about that, while the Israelites pitched their tents every man by his own camp and standard, Num 1:52.