Text -- Numbers 3:1-16 (NET)

The Sons of Aaron

3:1 Now these are the records of Aaron and Moses when the Lord spoke with Moses on Mount Sinai. 3:2 These are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar. 3:3 These are the names of the sons of Aaron, the anointed priests, whom he consecrated to minister as priests. 3:4 Nadab and Abihu died before the Lord when they offered strange 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.

The Assignment of the Levites

3:5 The Lord spoke to Moses: 3:6 “Bring the tribe of Levi near, and present them before Aaron the priest, that they may serve him. 3:7 They are responsible for his needs and the needs of the whole community before the tent of meeting, by attending to the service of the tabernacle. 3:8 And they are responsible for all the furnishings of the tent of meeting, and for the needs of the Israelites, as they serve in the tabernacle. 3:9 You are to assign the Levites to Aaron and his sons; they will be assigned exclusively to him out of all the Israelites. 3:10 So you are to appoint Aaron and his sons, and they will be responsible for their priesthood; but the unauthorized person who comes near must be put to death.” 3:11 Then the Lord spoke to Moses: 3:12 “Look, I myself have taken the Levites from among the Israelites instead of every firstborn who opens the womb among the Israelites. So the Levites belong to me, 3:13 because all the firstborn are mine. When I destroyed all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the Lord.”

The Numbering of the Levites

3:14 Then the Lord spoke to Moses in the wilderness of Sinai: 3:15 “Number the Levites by their clans and their families; every male from a month old and upward you are to number.” 3:16 So Moses numbered them according to the word of the Lord, just as he had been commanded.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 3:1

Which follow in this chapter.

Wesley: Num 3:1

The kindred or family. Moses his family and children are here included under the general name of the Amramites, Num 3:27, which includes all the children and grand - children of Amram, the persons only of Aaron and Moses being excepted. And the generations of Moses are thus obscurely mentioned, because they were but common Levites, the priesthood being given solely to Aaron's posterity, whence Aaron is here put before Moses, who elsewhere is commonly named after him.

Wesley: Num 3:1

Nadab and Abihu, were then alive, though dead at the time of taking this account.

Wesley: Num 3:4

Under his inspection and direction, and as their father's servants or ministers in the priest's office.

Wesley: Num 3:6

Offer them to the Lord for his special service. This was promised to them before, and now actually conferred.

Wesley: Num 3:7

That is, Aaron's, or those things which are committed principally to Aaron's care and oversight.

Wesley: Num 3:7

That is, of all the sacrifices and services which are due to the Lord from all the people, because the people might not perform them, in their own persons, therefore they were to be performed by some particular persons in their stead; formerly by the first-born, Num 8:16, and now by the Levites.

Wesley: Num 3:7

Not within the tabernacle, for the care of the things within the holy place was appropriated to the priests, as the care of the most holy place was to the high-priest.

Wesley: Num 3:8

Those things which all the children of Israel are in their several places and stations obliged to take care of, though not in their persons, yet by others in their stead.

Wesley: Num 3:9

To attend upon him and observe his orders, and ease him of his burden.

Wesley: Num 3:10

That is, every one who is of another family than Aaron's; yea, though he be a Levite.

Wesley: Num 3:10

To execute any part of the priest's office.

Wesley: Num 3:12

born - Who were God's property, Exo 13:12, and to whom the administration of holy things was formerly committed, which now was taken away from them, either because they had forfeited this privilege by joining with the rest of their brethren in the idolatrous worship of the calf, or because they were to be mainly concerned in the distribution and management of the inheritances which now they were going to possess, and therefore could not be at leisure to attend upon the service of the sanctuary: and God would not commit it to some other persons in each tribe, which might be an occasion of idolatry, confusion, division, and contempt of sacred things, but to one distinct tribe, which might be entirely devoted to that service, and particularly to the tribe of Levi; partly out of his respect to Moses and Aaron, branches of this tribe; partly as a recompence of their zeal for God against idolaters, and partly because it was the smallest of the tribes, and therefore most likely to find both employment in, and maintenance for the work.

Wesley: Num 3:15

Because at that time the first-born, in whose stead the Levites came, were offered to God. And from that time the Levites were consecrated to God, and were, as soon as capable, instructed in their work.

Wesley: Num 3:15

five years old, when they were entered as novices into part of their work, Num 8:24, and from thirty years old, when they were admitted to their whole office.

JFB: Num 3:1

This chapter contains an account of their families; and although that of Moses is not detailed like his brother's, his children are included under the general designation of the Amramites (Num 3:27), a term which comprehends all the descendants of their common father Amram. The reason why the family of Moses was so undistinguished in this record is that they were in the private ranks of the Levites, the dignity of the priesthood being conferred exclusively on the posterity of Aaron; and hence, as the sacerdotal order is the subject of this chapter, Aaron, contrary to the usual style of the sacred history, is mentioned before Moses.

JFB: Num 3:1

This is added, because at the date of the following record the family of Aaron was unbroken.

JFB: Num 3:2-4

All the sons of Aaron, four in number, were consecrated to minister in the priest's office. The two oldest enjoyed but a brief term of office (Lev 10:1-2; Num 3:4; Num 26:61); but Eleazar and Ithamar, the other two, were dutiful, and performed the sacred service during the lifetime of their father, as his assistants, and under his superintendence.

JFB: Num 3:5-10

The Hebrew word "bring near" is a sacrificial term, denoting the presentation of an offering to God; and the use of the word, therefore, in connection with the Levites, signifies that they were devoted as an offering to the sanctuary, no longer to be employed in any common offices. They were subordinate to the priests, who alone enjoyed the privilege of entering the holy place; but they were employed in discharging many of the humbler duties which belonged to the sanctuary, as well as in various offices of great utility and importance to the religion and morals of the people.

JFB: Num 3:9

The priests hold the place of God, and the Levites are the servants of God in the obedience they render to the priests.

JFB: Num 3:11-13

The consecration of this tribe did not originate in the legislative wisdom of Moses, but in the special appointment of God, who chose them as substitutes for the first-born. By an appointment made in memory of the last solemn judgment on Egypt (from which the Israelitish households were miraculously exempt) all the first-born were consecrated to God (Exo 13:12; Exo 22:29), who thus, under peculiar circumstances, seemed to adopt the patriarchal usage of appointing the oldest to act as the priest of the family. But the privilege of redemption that was allowed the first-born opened the way for a change; and accordingly, on the full organization of the Mosaic economy, the administration of sacred things formerly committed to the first-born was transferred from them to the Levites, who received that honor partly as a tribute to Moses and Aaron, partly because this tribe had distinguished themselves by their zeal in the affair of the golden calf (Exo 32:29), and also because, being the smallest of the tribes, they could ill find suitable employment and support in the work. (See on Deu 33:8). The designation of a special class for the sacred offices of religion was a wise arrangement; for, on their settlement in Canaan, the people would be so occupied that they might not be at leisure to wait on the service of the sanctuary, and sacred things might, from various causes, fall into neglect. But the appointment of an entire tribe to the divine service ensured the regular performance of the rites of religion. The subsequent portion of the chapter relates to the formal substitution of this tribe.

JFB: Num 3:11-13

That is, I decree it to be so; and being possessed of sovereign authority, I expect full obedience.|| 03707||1||18||0||@Number the children of Levi==--They were numbered as well as the other tribes; but the enumeration was made on a different principle--for while in the other tribes the number of males was calculated from twenty years and upward [Num 1:3], in that of Levi they were counted "from a month old and upward." The reason for the distinction is obvious. In the other tribes the survey was made for purposes of war [Num 1:3], from which the Levites were totally exempt. But the Levites were appointed to a work on which they entered as soon as they were capable of instruction. They are mentioned under the names of Gershon, Kohath, and Merari, sons of Levi, and chiefs or ancestral heads of three subdivisions into which this tribe was distributed. Their duties were to assist in the conveyance of the tabernacle when the people were removing the various encampments, and to form its guard while stationary--the Gershonites being stationed on the west, the Kohathites on the south, and the families of Merari on the north. The Kohathites had the principal place about the tabernacle, and charge of the most precious and sacred things--a distinction with which they were honored, probably, because the Aaronic family belonged to this division of the Levitical tribe. The Gershonites, being the oldest, had the next honorable post assigned them, while the burden of the drudgery was thrown on the division of Merari.

Clarke: Num 3:1

The generations of Aaron and Moses - Though Aaron and Moses are both mentioned here, yet the family of Aaron alone appears in the list: hence some have thought that the word Moses was not originally in the text. Others think that the words ואלה תלדות veelleh toledoth , these are the generations, should be rendered these are the acts, or transactions, or the history of the lives, as the same phrase may be understood in Gen 2:4; Gen 6:9. However this may be, it is evident that in this genealogy the family of Aaron are alone mentioned, probably because these belonged to the priesthood. Moses passes by his own family, or immediate descendants; he gave no rank or privilege to them during his life, and left nothing to them at his death. They became incorporated with the Levites, from or amongst whom they are never distinguished. What a strong proof is this of the celestial origin of his religion! Had it been of man, it must have had the gratification of some impure passion for its object; lust, ambition, or avarice: but none of these ever appear during the whole of his administration amongst the Israelites, though he had it constantly in his power to have gratified each. What an essential difference between the religion of the Pentateuch and that of the Koran! The former is God’ s workmanship; the latter is a motley mixture of all bad crafts, with here and there a portion of heavenly fire, stolen from the Divine altar in the Old and New Testaments, to give some vitality to the otherwise inert mass.

Clarke: Num 3:4

Nadab and Abihu died - See the notes on Leviticus 10 (note).

Clarke: Num 3:6

Bring the tribe of Levi near - The original word הקרב hakreb is properly a sacrificial word, and signifies the presenting of a sacrifice or offering to the Lord. As an offering, the tribe of Levi was given up entirely to the service of the sanctuary, to be no longer their own, but the Lord’ s property.

Clarke: Num 3:7

The charge of the whole congregation - They shall work for the whole congregation; and instead of the first-born.

Clarke: Num 3:8

All the instruments - The tabernacle itself and all its contents: see all described, Num 3:25, Num 3:26, Num 3:31, Num 3:36, Num 3:37. The Levites were to perform the most common and laborious offices. It was their business to take down, put up, and carry the tabernacle and its utensils; for it was the object of their peculiar care. In a word, they were the servants of the priests.

Clarke: Num 3:10

Aaron and his sons - shall wait on their priest’ s office - It was the business of the priests to offer the different sacrifices to God; to consecrate the shew-bread, pour out the libations, burn the incense, sprinkle the blood of the victims, and bless the people. In a word, they were the servants of God alone.

Clarke: Num 3:12

I have taken the Levites - instead of all the first-born - The Levites are taken for the service of the sanctuary in place of the first-born. The first-born were dedicated to God in commemoration of his slaying the first-born of the Egyptians, and preserving those of the Israelites. Even the cattle of the Levites were taken in place of the first-born of the cattle of the rest of the tribes. See Num 3:45. Several reasons have been assigned why God should give this honor to the tribe of Levi in preference to all the others, but they do not seem to me to be conclusive. Their zeal in destroying those who had corrupted the worship of God in the business of the golden calf, Exo 32:28, has been thought a sufficient reason. A better reason is, that this was the smallest tribe, and they were quite enough for the service. To have had a more numerous tribe at this time would have been very inconvenient. Aaron, says Mr. Ainsworth, being in his priesthood a type of Christ, all these rites are fulfilled in him. For unto Christ God gave children, Heb 2:13. And they are a congregation of first-born, whose names are written in heaven, Heb 12:23, being of God’ s own will begotten by the word of truth, that they should be a kind of first-fruits of his creatures, Jam 1:18, to whom he also gives the first-fruits of his Spirit, Rom 8:23. These wait on and follow the Lamb, being first-fruits unto God and to the Lamb, Rev 14:4; and Christ hath made us kings and priests unto God and his Father, that we may serve him day and night in his temple, Rev 1:6; Rev 7:15.

Clarke: Num 3:15

A month old and upward - The males of all the other tribes were numbered, from twenty years and upward; had the Levites been numbered in this way, they would not have been nearly equal in number to the firstborn of the twelve tribes. Add to this, that as there must have been first-born of all ages in the other tribes, it was necessary that the Levites, who were to be their substitutes, should be also of all ages; and it appears to have been on this ground, at least partly, that the Levites were numbered from four weeks old and upward.

Clarke: Num 3:16

Moses numbered them - Though Moses and Aaron conjointly numbered the twelve tribes, yet Moses alone numbered the Levites; "for as the money with which the first-born of Israel, who exceeded the number of Levites, 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 of Israel should exceed, should not be authorized to take that number himself."- Dodd, from Bishop Kidder.

Calvin: Num 3:1

1.These also are the generations of Aaron and Moses He now separately enumerates the Levites; but, before he proceeds to state their number, he first shortly refers to what he had just before more fully narrated, that of the four sons of Aaron only two survived their father, inasmuch as Nadab and Abihu had suffered the penalty of their negligence in their defilement of the sacrifice. The six verses ⁴²³ which Moses inserts respecting the office of the priests have been expounded in their proper place. The dignity of the tribe of Levi is here exalted, when God compares the Levites to the first-born; the distribution of their charges is also touched upon, ⁴²⁴ but, since these things are connected with the census of the people, and the mode of pitching the camp, I have thought it best to annex them to what has just preceded, inasmuch as otherwise the history would be interrupted. And, in fact, in the order that I have followed, the office of each family is only incidentally treated of, so that all might know their proper station.

Calvin: Num 3:5

5.And the Lord spake unto Moses This passage contains two heads: first, That the Levites should be set apart for the ministry of the sanctuary and altar; and, secondly, That they should obey the chief priests of the family of Aaron, and do nothing except by their authority and command. But it has been already said, and we shall hereafter see again, that the tribe of Levi in general was divinely chosen to perform the sacred offices; so that the people might know that no one was worthy of so honorable a charge; but that it depended on the gratuitous calling of God, whose attribute it is to create all things out of nothing. In this way, not only was the temerity of those repressed who might be foolishly ambitious of the honor, but the whole Church was taught that, in order to worship God aright, there was need of extraneous aid. For, if the Levites had not stood between, the Law prohibited the rest of the people from having access to God, since it brought in the whole human race guilty of pollution. But, in order that they might be more certainly directed to the One Mediator, the high priesthood was exalted, and one priest was chosen to preside over all the rest: on this account God would have the Levites subject to the successors of Aaron. At the same time, He had regard to order, for a multitude, which is not governed by chiefs, will always be disorderly. Yet, it is unquestionable that the supreme power of Christ was represented in the person of Aaron; and hence the folly of the Papists is refuted, who transfer, or rather wrest, this example to the state of the Christian Church, ¹⁸⁰ so as to set the bishops over the presbyters, and thus to fabricate the primacy of the Roman See. But if the true meaning of this figure be sought, it will be more appropriate to reason that, whatever ministers and pastors of the Church are now appointed, they are placed as it were under the hand of Christ, in order that they may usurp no dominion, but behave themselves modestly, as having to render an account to Him who is the Prince of pastors. (1Pe 5:4.) Hence we conclude that the Papacy is only founded in wicked sacrilege; for Christ is unjustly deprived of His own, if any one else is feigned to be Aaron’s successor. Meanwhile, the political distinction of ranks is not to be repudiated, for natural reason itself dictates this in order to take away confusion; but that which shall have this object in view, will be so arranged that it may neither obscure Christ’s glory nor minister to ambition or tyranny, nor prevent all ministers from cultivating mutual fraternity with each other, with equal rights and liberties. Hence, too, was taken that declaration of the Apostle, that it is not lawful for any man to take this honor upon himself, but that they are the legitimate ministers of the Church who are “called” to be so. (Heb 5:4)

Calvin: Num 3:12

12.And I, behold, I have taken the Levites A little further on we shall see more clearly why God claims one tribe for Himself; He now only shews that the Levites rightfully belong to Him, because by special privilege the first-born of the people were preserved in the destruction of the Egyptians. God, therefore, declares that those, whose lives were thus gratuitously spared, were purchased to Himself. Since, then, He had the free option of devoting to Himself the first-born of every tribe, He was no less at liberty to take ⁴²⁵ only the twelfth part of the people from one tribe. Thus He cuts off all handle for complaint, inasmuch as it would have been intolerable ingratitude to withdraw from His control those whom He had miraculously redeemed; therefore He says that they did not perish in the general slaughter, in order that tie might subject them to ttimself.

Calvin: Num 3:15

15.Number the children of Levi after the house of their fathers The enumeration of the tribe now follows, commencing with the three sons of Levi, Kohath, Gershon, and Merari, from whom many families afterwards descended. It must, however, be observed, that all were numbered down to the youngest infants, whereas of the rest of the people only those who had passed their twentieth year were taken into account; whence it appeared that this was the smallest tribe; but by causing the infants to be reckoned, God intended to maintain a just proportion, as we shall see; for, if He had only taken them above their twentieth year, it would not have been known how many first-born there were, and thus the compensation to be made for them would have been uncertain. By this indulgence the people should have been induced to pay the tribute for the surplus with more readiness; for since, after the computation was made, it appeared how much their number came short of the required amount, God justly willed that those should be redeemed for money, who would else have been transferred to that tribe which represented the first-born, and it would have been an act of malignity to refuse God what he demanded, when He had spontaneously condescended to so just a compact. There was also another reason why the Levites were included in the census from their earliest childhood, rather than the others, viz., because it was not necessary that they should be fit for war, when God enrolled from the rest of the people soldiers for Himself who might afterwards bear arms.

Defender: Num 3:2

Aaron's sons were destined to succeed him in the priesthood. However, the two oldest, Nadab and Abihu, forfeited this privilege and even their lives by offering "strange fire," unauthorized by God (Num 3:4; Lev 10:1-7)."

TSK: Num 3:1

generations : Gen 2:4, Gen 5:1, Gen 10:1; Exo 6:16, Exo 6:20; Mat 1:1

spake : Num 1:1; Lev 25:1, Lev 27:34

TSK: Num 3:2

Num 26:60; Exo 6:23, Exo 28:1; 1Ch 6:3, 1Ch 24:1

TSK: Num 3:3

the priests : Exo 28:41, Exo 40:13, Exo 40:15; Lev 8:2, Lev 8:12, Lev 8:30

whom he consecrated : Heb. whose hand he filled, Exod. 29:1-37; Lev. 8:1-9:24; Heb 7:28

TSK: Num 3:4

Nadab : Num 26:61; Lev 10:1, Lev 10:2

TSK: Num 3:6

The word hakraiv , here rendered bring near, is properly a sacrificial word, and signifies the presenting of a sacrifice or offering to the Lord. As an offering, the tribe of Levi was entirely given up to the service of the sanctuary, to be no longer their own, but the Lord’ s.

Num 1:49-53, Num 2:17, Num 2:33, Num 8:6-15, Num 8:22-26, Num 16:9-11, Num 18:2-6; Exo 32:26-29; Deu 33:8, Deu 33:9; Mal 2:4

TSK: Num 3:7

keep : Num 3:32, Num 8:26, Num 31:30; 1Ch 23:28-32, 1Ch 26:20, 1Ch 26:22, 1Ch 26:26

to do the : Num 1:50, Num 8:11, Num 8:15, Num 8:24-26

TSK: Num 3:8

Num 4:15, Num 4:28, Num 4:33, Num 10:17, Num 10:21; 1Ch 26:20-28; Ezr 8:24-30; Isa 52:11

TSK: Num 3:9

Num 8:19, Num 18:6, Num 18:7; Eph 4:8, Eph 4:11

TSK: Num 3:10

they shall : Num 18:7; 1Ch 6:32; Eze 44:8; Act 6:3, Act 6:4; Rom 12:7; 1Ti 4:15, 1Ti 4:16

and the stranger : Num 3:38, Num 1:51, Num 16:35, Num 16:40, Num 18:3; 1Sa 6:19; 2Sa 6:7; 2Ch 26:16-21; Eph 2:19; Heb 8:4, Heb 10:19-22

TSK: Num 3:12

When God miraculously destroyed all the first-born of the Egyptians (Exo 12:29), he spared those of the Israelites; and, in commemoration of that event, he was pleased to appoint that all the first-born males ""should be set apart unto himself""(Exo 13:12-16). God is here pleased to relinquish this claim, and to appoint the whole tribe of Levi to attend his immediate service in their stead.

Num 3:41, Num 3:45, Num 8:16, Num 8:18, Num 18:6

TSK: Num 3:13

Because : Num 8:16, Num 8:17, Num 18:15; Exo 13:2, Exo 13:12, Exo 22:29, Exo 34:19; Lev 27:26; Eze 44:30; Luk 2:23; Heb 12:23

on the day : Exo 12:29, Exo 12:30, Exo 13:15

TSK: Num 3:15

Num 3:22, Num 3:28, Num 3:34, Num 3:39, Num 3:40, Num 3:43, Num 18:15, Num 18:16, Num 26:62; Pro 8:17; Jer 2:2, Jer 31:3; Mar 10:14; 2Ti 3:15

TSK: Num 3:16

word : Heb. mouth, Num 3:39, Num 3:51, Num 4:27, Num 4:37, Num 4:41, Num 4:45, Num 4:49; Gen 45:21; Deu 21:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 3:1

The "generations"(see Gen 2:4) now given, though entitled those of Aaron and Moses (Aaron standing first as the older brother), are those of Aaron only. The personal dignity of Moses, though it gave him rank as at the head of his tribe, was not hereditary. He had, and desired to have Num 14:12; Exo 32:10, no successor in his office but the distant prophet like unto himself Deu 18:18. Aaron was the ancestor of a regular succession of priests.

Barnes: Num 3:3

whom he consecrated - i. e. whom Moses consecrated, or literally as in the margin, whose "hand he filled,"by conferring their office upon them (Lev 8:1 ff).

Barnes: Num 3:7

keep his charge - i. e. so assist him that the obligations incumbent on him and on the congregation may be fulfilled.

Barnes: Num 3:13

The concluding words are better expressed thus: "Mine shall they be, Mine, the Lord’ s."On the subject of the firstborn see the notes at Num 3:43-51.

Poole: Num 3:1

These which follow in this chapter are the generations i.e. either,

1. The things done by them; as the word generation is sometimes used, as Gen 6:9 25:19 37:2 . Or rather,

2. The kindred or family, for that is the subject of this chapter, and not their events or actions.

Object. Aaron’ s family indeed is here mentioned, but not Moses’ s family.

Answ Moses’ s family and children are here included under the general name of the Amramite , Num 3:27 , which includes all the children and grandchildren of Amram , the persons only of Aaron and Moses being excepted. And the generations of Moses are thus obscurely mentioned, because they were but common Levites, the priesthood being given solely to Aaron’ s posterity, whence Aaron is here put before Moses, who elsewhere is commonly named after him. In the day that the Lord spake with Moses in Mount Sinai: this seems to be added, because Nadab and Abihu, mentioned Num 3:2 , were then alive, though dead at the time of taking this account.

Poole: Num 3:4

In the time of Aaron’ s life, as this phrase is taken, Num 3:4 ; see also Psa 72:5,17 ; and under their father’ s inspection and direction, and as their father’ s servants or ministers in the priest’ s office; for servants are oft described by this phrase of being , or standing , or serving in the sight or presence , we of their master.

Poole: Num 3:6

Present them offer them to the lord for his special service. This was promised to them before, and now actually conferred upon them.

Poole: Num 3:7

His charge i.e. Aaron’ s charge, or those things which are committed principally to Aaron’ s care and oversight, and under him and his direction to the Levites.

Of the whole congregation i.e. of all the sacrifices and services which are due to the Lord from all the people, and because all the people could not and might not perform them, or at least divers of them, in their own persons, therefore they were to be performed by some particular persons in their name and stead; formerly by the first-born, Num 8:16 , and now by the Levites. See Num 1:53 16:9 .

Before the tabernacle emphatically; not within the tabernacle, for the care of these things within the holy place was appropriated to the priests, as the care of the most holy place was peculiar to the high priest.

Poole: Num 3:8

The charge of the children of Israel those things which all the children of Israel are in their several places and stations obliged to take care of, though not in their persons, yet by others in their stead.

Poole: Num 3:9

Given unto him to attend upon him and observe his orders, and ease him of part of his burden in things hereafter mentioned.

Poole: Num 3:10

They shall wait in their own persons, not by the Levites.

The stranger i.e. every one who is of another family than Aaron’ s, yea, though he be a Levite. See Num 1:53 16:40 .

That cometh nigh to wit, to execute any part of the priest’ s office.

Poole: Num 3:12

Instead of all the first-born who were God’ s propriety by right of redemption, Exo 13:12 , and to whom the administration of holy things was formerly committed, which now was taken away from them, either because they had forfeited this privilege by joining with the rest of their brethren in the idolatrous worship of the calf, or because they were to be mainly concerned in the distribution and management of the inheritances which now they were going to possess, and therefore could not be at leisure to attend upon the service of the sanctuary; which made it fit that this work should be committed to other hands. And God would not commit it to some other persons in each tribe, which might be an occasion of idolatry, confusion, division, and contempt of sacred things, but to one distinct tribe, which might be entirely devoted to that service, and particularly to the tribe of Levi; partly, out of his respect to Moses and Aaron, branches of this tribe; partly, as a recompence of their zeal for God and against idolaters; see Exo 32:26,29 De 33:9 ; and partly, because it was the smallest of the tribes, and therefore most likely to find both employment in and maintenance for the work.

Poole: Num 3:13

Who may appoint whom I please for my service.

Poole: Num 3:15

From a month old because at that time the first-born, in whose stead the Levites came, Num 8:16 , were offered to God, Luk 2:22 , and to be redeemed, Num 18:16 . And from that time the Levites were consecrated to God, and were as soon as they were capable,’ to be instructed in their work. Elsewhere they are numbered from twenty-five years old, when they were entered as novices to part of their work, Num 8:24 ; and from thirty years old, when they were completely admitted to their whole office.

Haydock: Num 3:1

Generations; descendants of Aaron, whose names are specified; and of Moses, whose children are left unnoticed among the rest of the Levites, ver. 27. This enhances the merit of the Jewish legislator, and shews his modesty and disinterestedness. (Haydock)

Haydock: Num 3:4

Presence; or as it is expressed, (1 Paralipomenon xxiv. 9,) under the hand of Aaron, by his direction, and in quality of his assistant, (Calmet) while he lived. Eleazar succeeded him in the high priesthood; (Josue xxiv. 33,) and his children possessed that dignity, till the posterity of Ithamar came in under Heli, chap. xxv. 3. (Haydock)

Haydock: Num 3:6

To him, and to the other priests, who had to perform the higher offices. The Levites did not approach near the altar, except when they had to carry it and the tabernacle. (Calmet)

Haydock: Num 3:7

And. Hebrew, "They shall watch over him, and over all the congregation," to assist the priests in their sacred office, and to take care that the people behave respectfully. (Haydock) ---

All were bound to prevent any sacrilegious abuse. (Menochius)

Haydock: Num 3:10

To whom. Samaritan and Septuagint, "to me." They must serve God in the persons of his priests. They are called a gift, people bestowed, as the Nothnim, to serve in the meanest functions; and hence the Nathineans take their name. The Gabaonites were employed by Josue in this quality, Josue ix. 23. ---

Over. Hebrew, "they shall retain," &c. They shall permit no stranger to interfere. Cuneus (Rep. ii. 11,) observes, that if a Levite undertook to do the office allotted to another, he was to be slain, after sentence had been passed by the judge. (Calmet)

Haydock: Num 3:12

Mine. God claimed the first-born, on account of having spared them, Exodus xii. 23. He requires that all males shall be redeemed, except those of the tribe of Levi, whom he claims as his peculiar portion, as the price of the redemption of those who were living in Egypt, when the destroying angel passed by. This honour was wholly gratuitous, though the Levites deserved to obtain a confirmation of it by their zeal, Exodus xxxii. 29., and Deuteronomy xxxiii. 9. God seems to have revealed to Moses the destination of Aaron's family, long before they were appointed to exercise the functions of the priesthood, Exodus xix. 22, 24, and xxiv. 1. (Calmet)

Haydock: Num 3:15

Month; at which time the first-born were to be redeemed, chap xviii. 16. (Menochius) ---

If only those of 20 years of age had been counted, they could not have amounted to nearly an equal number with the first-born of all the other tribes. (Calmet)

Gill: Num 3:1

These also are the generations of Aaron and Moses,.... The descendants of them, those of the former, who is named first, because the eldest, were priests, and those of the latter Levites, and who are not very plainly pointed at, but are included among the Amramites, Num 3:27; the posterity of Moses being very obscure, only Levites, and these not particularly named but swallowed up among the Kohathites: find the following account was as it stood:

in the day that the Lord spoke with Moses in mount Sinai; and not, altogether as it then, was when he spoke to him in the wilderness, of Sinai, for then Aaron had four sons, but now two of them were dead as is after observed; and it seems to be for the sake of this circumstance chiefly that this clause is so put.

Gill: Num 3:2

And these are the names of the sons of Aaron,.... The Targum of Jonathan adds, disciples of Moses, the master of the Israelites; none of the posterity of Moses being expressly, named; Jarchi observes, that the sons of Aaron are called the generations of Moses, because he taught them the law; for whoever, he says, teaches his neighbour's son, the law, the Scripture accounts of him as if he begat him, see 1Co 4:15,

Nadab the firstborn, and Abihu, Eleazar and Ithamar; as in Exo 6:23.

Gill: Num 3:3

These are the names of the sons of Aaron, the priests that were anointed,.... With the holy, anointing oil, with which they were anointed when, Aaron was and they only, see Exo 30:30,

whom he consecrated to minister in the priest's office; that is, whom Moses consecrated, by anointing them, putting the priest's garments on them, offering sacrifice for them, and filling their hands with sacrifices which is the phrase here used for consecration: see Exo 29:15.

Gill: Num 3:4

And Nadab and Abihu died before the Lord,...., By flaming fire, as the Targum of Jonathan adds, see Lev 10:2; and so were not alive at this time when the account of the priests and Levites was taken:

when they offered strange fire before the Lord in the wilderness of Sinai; after the tabernacle was set up, and the service of it begun, and quickly after their unction and consecration: of this strange fire; see Gill on Num 10:1,

and they had no children; which is observed, partly to show the punishment of them, and the reproach upon their names, that they died childless, and had none to succeed them in the priesthood; for as the Jewish writers ⁿ observe if they had left any behind them, those would have come into the office before Eleazar and Ithamar; and partly to show that all the priests in succeeding ages sprung from those next mentioned:

and Eleazar and Ithamar ministered in the priest's office, in the sight of Aaron their father; in his presence, under his inspection, and by his direction, he seeing and observing that they did everything according to the laws delivered by Moses, relating to, the office of the priesthood; or while he was yet alive, as Aben Ezra, they were concerned with him, and acted under him in the priestly office; and so the Septuagint version renders it, "with Aaron their father" ^o; but a Jewish writer ^p interprets it in a different manner, "in the room of Aaron their father"; as if it respected not any conjunction with him in the then present exercise of their office in his lifetime, but their succession in it after his death; but the former seems most correct.

Gill: Num 3:5

And the Lord spake unto Moses,.... After he had given him the order for the numbering the children of Israel, and for the manner of their encampment and journeying:

saying; as follows.

Gill: Num 3:6

Bring the tribe of Levi near,.... Separate them from the rest, set them apart for special service about, the sanctuary, let them have a place nearer to it than the other tribes, or offer them, that is, to the Lord, as in Num 8:11; as well as bring them near to Aaron; so it follows:

and present them before Aaron the priest; that he may receive them as a gift unto him, as servants to wait upon him; and! that he may appoint and declare unto them their work, and set them about it:

that they may minister unto him; in guarding the tabernacle taking care of the vessels of it, taking it down, carrying it, from place to place, and setting it up as there was occasion for it.

Gill: Num 3:7

And they shall keep his charge, and the charge of the whole congregation,.... The charge of Aaron and of all the people of Israel, which was to secure the sanctuary from being polluted or plundered: this the Levites were to be employed about, and thereby ease the high priest and the other priests, and the people, of what otherwise would have been incumbent on them:

before the tabernacle of the congregation; not within it, neither in the holy place, nor in the most holy place, where they might not enter, to do any service peculiar thereunto, but at the door of the tabernacle, and in the court of it, and in the rooms and chambers in it: and do the service of the tabernacle; not to offer sacrifices on the altar of the burnt offering, which stood in the court, and much less to burn incense on the altar of incense, and to him the lamps, and set on the shewbread in the holy place; and still less to enter into the most holy place, and do there what was to be done on the day of atonement; but to do all that is before observed, and to bring the people's offerings to the priest, and to assist in slaying them; and to keep all profane and polluted persons out of it, the tabernacle, as we find in later times; they were porters at it, and some of them were singers in it, and had the care of various things belonging to it: see 1Ch 9:14.

Gill: Num 3:8

And they shall keep all the instruments of the tabernacle of the congregation,.... Take care of them that none be lost or come to any damage, especially while it was moving, and carried from place to place; then the several parts of it, as well as the vessels in it, were committed to their care and charge, the particulars of which see in Num 3:25,

and the charge of the children of Israel, to do the service of the tabernacle; See Gill on Num 3:7.

Gill: Num 3:9

And thou shalt give the Levites unto Aaron and to his sons,.... To be their ministers and servants:

they are wholly given unto him out of the children of Israel: even all of them entirely, none excepted; the whole tribe which were not in the priestly office; those were separated from the rest of the tribes of Israel, and appointed for the service of the priests: or they were "given, given" ^q; which is repeated not only to show that they were wholly given, as we render it, but to denote the certainty of it, that they were really given; and especially to declare the freeness of the gift; the priests had them as free gifts, nor did they pay them any thing for, their service; they were maintained another way, namely, by the tithes of the people; and indeed the priests received a tithe out of the tithe of the Levites; so far were they from contributing any thing to their support, or in consideration of the service they did them.

Gill: Num 3:10

And thou shalt appoint Aaron and his sons,.... To the priestly office; this was done before, but is renewed for the confirmation of it, and repeated to put them in mind of it, that they be careful to execute it, as follows:

and they shall wait on their priest's office, to do what was peculiar to it, both in the holy and in the most holy place, at the altar, and within, the vail, where the Levites had nothing to do; and this is observed that the priests might take notice, that by the gift of the Levites to them, they were not excused from doing any part of service which was proper to them as priests; for they were given them that they might more readily attend their office, and be wholly employed in it; just as, under the Gospel dispensation, deacons were appointed to take care of the secular affairs of the church, that the apostles might give up themselves to the word of God and prayer, Act 6:2,

and the stranger that cometh nigh shall be put to death; that comes nigh to perform any part of the priest's office peculiar to him as to offer sacrifice, burn incense, &c. whether he be a common Israelite, or even a Levite, as Korah was; any that was not a priest was reckoned a stranger, and so to be put to death for intruding into the office, as the above mentioned person was: so Aben Ezra interprets it of anyone that came nigh to a priest, to be with him or join with him in the execution of his office, whether an Israelite or a Levite, he shall die: the Targum of Jonathan adds, by flaming fire before the Lord.

Gill: Num 3:11

And the Lord spake unto Moses,.... Continued to speak unto him, and give him the reason of his appointing the Levites to minister to the priests and serve the tabernacle:

saying: as follows.

Gill: Num 3:12

And I, behold, I have taken the Levites from among the children of Israel,.... Separated them from others, and set them apart for the service of the sanctuary; this was his own act and deed, and which he did of his own will and pleasure, who is a sovereign Being, and might and would do whatsoever he pleased, nor should any object unto him, or contradict him: and this he did:

instead of all the firstborn that openeth the matrix among the children of Israel; he made an exchange of those for the Levites; upon the destruction of the firstborn of Egypt, and saving the firstborn of Israel, he claimed the latter as his own in a special sense, and now he gave up his right to them, and instead thereof took the Levites; nor could the people of Israel reasonably object to this, nor be uneasy at it, but rather be pleased with it; since hereby they were not only freed from the charge of redeeming their firstborn, but since they were the Lord's, he might have appointed them to be servants to the priests; and every Israelite would choose rather, no doubt, to part with a tribe for this service than to have their firstborn sons employed in it; and there were none so fit as the tribe of Levi, not only because it was a small tribe, but because the priests were of this tribe, to whom they were to minister; and therefore as there was a connection between them, the Levites would readily serve them: it is a notion that has obtained both among Jews and Christians, that the firstborn before this time were priests in the family, but now the Levites were taken in their room; and Jarchi particularly observes, that when the firstborn sinned in the business of the calf, they were rejected, and the Levites, who did not commit idolatry, were chosen in their room; but it does not appear, before the fixing the priesthood in Aaron's family, that the firstborn in a family were priests, and officiated as such, but rather the father and head of the family for the whole, or everyone for himself, as in Adam's family, he and his two sons; and moreover, it was a recent thing, and only among the Hebrews, that the firstborn were in a peculiar manner the Lord's, not as priests, only to be redeemed, and now the Levites were redeemed in their room; it was not to be priests, but the servants of the priests ^r:

therefore the Levites shall be mine; whom he gave to the priests to assist them in their work, which was for him and his glory.

Gill: Num 3:13

Because all the firstborn are mine,.... Not merely in a general way, as all creatures are his, but in a special manner as his own, and that for the following reason:

for on the day that I smote all the firstborn in the land of Egypt,

I hallowed unto me all the firstborn in Israel, both man and beast; that is, sanctified or set them apart as his own special property, or ordered the people of Israel so to do, Exo 13:2; for as when he destroyed the firstborn of the Egyptians, he saved the firstborn of Israel, he had a special claim upon them as his; and though it was in the night when he destroyed the firstborn of Egypt, yet it was the night which preceded that day, and was a part of that day, even the fifteenth of Nisan, when the instructions were given to sanctify all the firstborn; though, as Aben Ezra observes, "day" signifies "time", so that it was at or about the same time that the one and the other were done:

mine they shall be; this was declared when they were ordered to be sanctified to him, but now they were to be exchanged for the Levites:

I am the Lord; who have sovereign power to do as he would in claiming the firstborn, and then in exchanging them for the Levites, and appointing the Levites to minister to the priests, and serve in the tabernacle.

Gill: Num 3:14

And the Lord spake unto Moses in the wilderness of Sinai,.... At the same time he gave the order, and made the declaration before mentioned, and in the place where now the children of Israel were, and from whence they shortly removed:

saying; as follows.

Gill: Num 3:15

Number the children of Levi,.... Who were left out of the general muster of the children of Israel, but now were to be numbered alone, and in a different manner, and for, a different purpose, the Lord having a special regard auto, them, and special service for them:

after the house of their fathers, by their families; into which the tribe was divided; house seems to be put for "houses", which were principal ones; and these were divided into families, which branched from them, and according to these, denominated from their fathers, and not their, mothers, were they to be numbered; for as the Jewish writers often say, a mother's family is no family; wherefore, if a Levite woman married into any other tribe, as she might, her, descendants were not taken into this accounts only such whose fathers were Levites, see Num 1:2,

every male from a month old and upwards shalt thou number them; the reason of this was, because the firstborn, for whom they were to be exchanged, were at a month old claimed by the Lord as his, and to be redeemed; and as this numbering was on, another account than, that of the children of Israel, who were numbered from twenty years of age and upwards, that they might on occasion be called out to war, from which the Levites were exempted, and the numbering of them was for the service of the sanctuary; so from their youth they were to be brought up and trained for this, that they might be fit for it, and enter upon it at a proper age.

Gill: Num 3:16

And Moses numbered them according to the word of the Lord,.... Took the account of all of a month old in the several houses and families of the tribe of Levi; though Moses is only here mentioned, yet it seems from Num 3:39; that Aaron was concerned with him in it; yea, in an after numbering of the Levites who were fit for business from thirty to fifty years of age, the chief of the children of Israel were assisting to him and Aaron, Num 4:46,

as he commanded; he was obedient to the divine will in all things, and so in this, though it was his own tribe and his own posterity, which in all successive ages were to be no other than ministering servants to the priests, and to have no inheritance in the land of Israel.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 3:1

¹ sn For significant literature for this chapter, see M. Aberbach and L. Smolar, “Aaron, Jeroboam, and their Golden Calves,” JBL 86 (1967): 129-40; G. Brin, “The First-born in Israel in the Biblical Period” (Ph.D. diss., University of Tel Aviv, 1971); S. H. Hooke, “Theory and Practice of Substitution,” VT 2 (1952): 2-17; and J. Morgenstern, “A Chapter in the History of the High Priesthood,” AJSL 55 (1938): 1-24.

² tn The construction is וְאֵלֶּה תּוֹלְדֹת (vÿ’elleh tolÿdot), which was traditionally translated “now these are the generations,” much as it was translated throughout the book of Genesis. The noun can refer to records, stories, genealogies, names, and accounts of people. Here it is the recorded genealogical list with assigned posts included. Like Genesis, it is a heading of a section, and not a colophon as some have suggested. It is here similar to Exodus: “these are the names of.” R. K. Harrison, Numbers (WEC), 62, insists that it is a colophon and should end chapter 2, but if that is followed in the Pentateuch, it creates difficulty throughout the narratives. See the discussion by A. P. Ross, Creation and Blessing, 69-74.

³ tn The expression in the Hebrew text (“in the day of”) is idiomatic for “when.”

NET Notes: Num 3:3

¹ tn The verb מָשַׁח (mashakh) means “to anoint”; here the form modifies the “priests.” The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title “Messiah” for the coming ideal king – the “Anointed One.”

² tn In this verse the expression is in a relative clause: “who he filled their hand” means “whose hands he filled,” or “whom he consecrated.” The idiomatic expression used here is from Lev 8; it literally is “he filled their hand” (מִלֵּא יָדָם, mille’ yadam). In the ordination service Moses placed some of the meat from the sacrifice in the hand of the ordinand, and this signified what he was going to be about – having his hand full, or being consecrated to the priesthood. There is some evidence that this practice or expression was also known in Mesopotamia. In modern ordination services a NT or a Bible may be placed in the ordinand’s hand – it is what the ministry will be about.

³ tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands.

NET Notes: Num 3:4

¹ tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.

² tc This initial clause is omitted in one Hebrew ms, Smr, and the Vulgate.

³ tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.

⁴ tn Or “prohibited.” See HALOT 279 s.v. זָר 3.

⁵ tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

sn This event is narrated in Lev 10:1-7.

⁶ sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the Lord before the people – they were to be examples that the sanctuary and its contents were distinct.

⁷ tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”

⁸ tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).

NET Notes: Num 3:6

¹ sn The use of the verb קָרַב (qarav) forms an interesting wordplay in the passage. The act of making an offering is described by this verb, as was the reference to the priests’ offering of strange fire. Now the ceremonial presentation of the priests is expressed by the same word – they are being offered to God.

² tn The verb literally means “make it [the tribe] stand” (וְהַעֲמַדְתָּ אֹתוֹ, vÿha’amadta ’oto). The verb is the Hiphil perfect with a vav (ו) consecutive; it will take the same imperative nuance as the form before it, but follow in sequence (“and then”). This refers to the ceremonial presentation in which the tribe would take its place before Aaron, that is, stand before him and await their assignments. The Levites will function more like a sacred guard than anything else, for they had to protect and care for the sanctuary when it was erected and when it was transported (see J. Milgrom, Studies in Levitical Terminology, 8-10).

³ tn The verb וְשֵׁרְתוּ (vÿsherÿtu) is the Piel perfect with a vav (ו) consecutive; it carries the same volitional force as the preceding verb forms, but may here be subordinated in the sequence to express the purpose or result of the preceding action.

NET Notes: Num 3:7

¹ tn The Hebrew text uses the perfect tense of שָׁמַר(shamar) with a vav (ו) consecutive to continue the instruction of the preceding verse. It may be translated “and they shall keep” or “they must/are to keep,” but in this context it refers to their appointed duties. The verb is followed by its cognate accusative – “they are to keep his keeping,” or as it is often translated, “his charge.” This would mean whatever Aaron needed them to do. But the noun is also used for the people in the next phrase, and so “charge” cannot be the meaning here. The verse is explaining that the Levites will have duties to perform to meet the needs of Aaron and the congregation.

² tn The form is the Qal infinitive construct from עָבַד (’avad, “to serve, to work”); it is taken here as a verbal noun and means “by (or in) serving” (see R. J. Williams, Hebrew Syntax, 36, §195). This explains the verb “keep [his charge].” Here too the form is followed by a cognate accusative; they will be there to “serve the service” or “work the work.”

NET Notes: Num 3:8

¹ tn The construction uses the infinitive construct (epexegetically) followed by its cognate accusative. It would convey “to serve the service of the tabernacle,” but more simply it may be rendered as “serving.” Their spiritual and practical service is to serve.

sn The Levites had the duty of taking care of all the tabernacle and its furnishings, especially in times when it was to be moved. But they were also appointed to be gate-keepers (2 Kgs 22:4; 1 Chr 9:19) in order to safeguard the purity of the place and the activities that went on there. Their offices seem to have then become hereditary in time (1 Sam 1:3); they even took on more priestly functions, such as pronouncing the benediction (Deut 10:8). See further R. de Vaux, Ancient Israel, 348-49.

NET Notes: Num 3:9

¹ tn The verb וְנָתַתָּה (vÿnatattah) is normally “give.” Here, though, the context refers to the assignment of the Levites to the priests for their duties. The form is the perfect tense with vav (ו) consecutive, continuing the sequence for the imperfect of instruction.

² tn This emphasis is derived from the simple repetition of the passive participle, נְתוּנִם נְתוּנִם (nÿtunim nÿtunim). See GKC 396 §123.e. The forms serve as the predicate with the subject pronoun.

³ tn The Hebrew text simply has the preposition, “from the Israelites.”

NET Notes: Num 3:10

¹ tc The LXX includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.

² tn The word is זָר (zar), usually rendered “stranger, foreigner, pagan.” But in this context it simply refers to anyone who is not a Levite or a priest, an unauthorized person or intruder in the tabernacle. That person would be put to death.

NET Notes: Num 3:12

¹ tn The particle הִנֵּה (hinneh) here carries its deictic force, calling attention to the fact that is being declared. It is underscoring the fact that the Lord himself chose Levi.

² tn Literally “in the place of.”

NET Notes: Num 3:13

¹ tn The form הַכֹּתִי (hakkoti) is the Hiphil infinitive construct of the verb נָכָה (nakhah, “to strike, smite, attack”). Here, after the idiomatic “in the day of,” the form functions in an adverbial clause of time – “when I destroyed.”

² sn In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the Lord was nevertheless carried out, even with Jesus, the firstborn son of Mary (Luke 2:22-23).

NET Notes: Num 3:15

¹ tn Heb “the house of their fathers.” So also in v. 20.

² tn Heb “you are to/shall number them.”

NET Notes: Num 3:16

¹ tn Heb “at the mouth of the Lord.”

² tn The Pual perfect may be given the past perfect translation in this sentence because the act of commanding preceded the act of numbering.

Geneva Bible: Num 3:1

These also [are] the ^{( a )} generations of Aaron and Moses in the day [that] the LORD spake with Moses in mount Sinai.

^{( a )} Or, families and kindreds.

Geneva Bible: Num 3:4

And Nadab and Abihu died ^{( b )} before the LORD, when they offered strange fire before the LORD, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest's office in the ^{( c )} sight of Aaron their father.

^{( b )} Or, before the altar.

^{( c )} While their father lived.

Geneva Bible: Num 3:6

Bring the tribe of Levi near, and ^{( d )} present them before Aaron the priest, that they may minister unto him.

^{( d )} Offer them to Aaron for the use of the tabernacle.

Geneva Bible: Num 3:7

And they shall keep his charge, and the charge of the whole congregation ^{( e )} before the tabernacle of the congregation, to do the service of the tabernacle.

^{( e )} Which belonged to the executing of the high priests commandment, to the oversight of the people, and the service of the tabernacle.

Geneva Bible: Num 3:9

And thou shalt give the Levites unto Aaron and to his ^{( f )} sons: they [are] wholly given unto him out of the children of Israel.

^{( f )} Aaron's sons the priests served in the sanctuary in praying for the people and offering sacrifice: the Levites served for the inferior uses of the same.

Geneva Bible: Num 3:10

And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office: and the ^{( g )} stranger that cometh nigh shall be put to death.

^{( g )} Any that would minister not being a Levite.

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 3:1-13

There was much work belonging to the priests' office, and there were now only Aaron and his two sons to do it; God appoints the Levites to attend them. Those whom God finds work for, he will find help for. The Levites were taken instead of the first-born. When He that made us, saves us, as the first-born of Israel were saved, we are laid under further obligations to serve him faithfully. God's right to us by redemption, confirms the right he has to us by creation.

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 3:1-13

Here, I. The family of Aaron is confirmed in the priests' office, Num 3:10. They had been called to it before, and consecrated; here they are appointed to wait on their priests' office: the apostle uses this phrase (Rom 12:7), Let us wait on our ministry. The office of the ministry requires a constant attendance and great diligence; so frequent are the returns of its work, and yet so transient its favourable opportunities, that it must be waited on. Here is repeated what was said before (Num 1:51): The stranger that cometh nigh shall be put to death, which forbids the invading of the priest's office by any other person whatsoever; none must come nigh to minister but Aaron and his sons only, all others are strangers. It also lays a charge on the priests, as door-keepers in God's house, to take care that none should come near who were forbidden by the law; they must keep off all intruders, whose approach would be to the profanation of the holy things, telling them that if they came near it was at their peril, they would die by the hand of God, as Uzza did. The Jews say that afterwards there was hung over the door of the temple a golden sword (perhaps alluding to that flaming sword at the entrance of the garden of Eden), on which was engraven, The stranger that cometh nigh shall be put to death.

II. A particular account is given of this family of Aaron; what we have met with before concerning them is here repeated. 1. The consecration of the sons of Aaron, Num 3:3. They were all anointed to minister before the Lord, though it appeared afterwards, and God knew it, that two of them were wise and two were foolish. 2. The fall of the two elder (Num 3:4): they offered strange fire, and died for so doing, before the Lord. This is mentioned here in the preamble to the law concerning the priesthood, for a warning to all succeeding priests; let them know, by this example, that God is a jealous God, and will not be mocked; the holy anointing oil was an honour to the obedient, but not a shelter to the disobedient. It is here said, They had no children, Providence so ordering it, for their greater punishment, that none of their descendants should remain to be priests, and so bear up their name who had profaned God's name. 3. The continuance of the two younger: Eleazar and Ithamar ministered in the sight of Aaron. It intimates, (1.) The care they took about their ministration not to make any blunders; they kept under their father's eye, and took instruction from him in all they did, because, probably, Nadab and Abihu got out of their father's sight when they offered strange fire. Note, It is good for young people to act under the direction and inspection of those that are aged and experienced. (2.) The comfort Aaron took in it; it pleased him to see his younger sons behave themselves prudently and gravely, when his two elder had miscarried. Note, It is a great satisfaction to parents to see their children walk in the truth, 3Jo 1:4.

III. A grant is made of the Levites to be assistants to the priests in their work: Give the Levites to Aaron, Num 3:9. Aaron was to have a greater propriety in, and power over, the tribe of Levi than any other of the prices had in and over their respective tribes. There was a great deal of work belonging to the priests' office, and there were now only three pairs of hands to do it all, Aaron's and his two sons'; for it does not appear that they had either of them any children at this time, at least not any that were of age to minister, therefore God appoints the Levites to attend upon them. Note, Those whom God finds work for his will find help for. Here is, 1. The service for which the Levites were designed: they were to minister to the priests in their ministration to the Lord (Num 3:6), and to keep Aaron's charge (Num 3:7), as the deacons to the bishops in the evangelical constitution, serving at tables, while the bishops waited on their ministry. The Levites killed the sacrifices, and then the priests needed only to sprinkle the blood and burn the fat: the Levites prepared the incense, the priests burnt it. They were to keep, not only Aaron's charge, but the charge of the whole congregation. Note, It is a great trust that is reposed in ministers, not only for the glory of Christ, but for the good of his church; so that they must not only keep the charge of the great high priest, but must also be faithful to the souls of men, in trust for whom a dispensation is committed to them. 2. the consideration upon which the Levites were demanded; they were taken instead of the first-born. The preservation of the first-born of Israel, when all the first-born of the Egyptians (with whom they were many of them mingled) were destroyed, was looked upon by him who never makes any unreasonable demands as cause sufficient of the appropriating of all the first-born thenceforward to himself (Num 3:13): All the first-born are mine. That was sufficient to make them his, though he had given no reason for it, for he is the sole fountain and Lord of all beings and powers; but because all obedience must flow from love, and acts of duty must be acts of gratitude, before they were challenged into peculiar services they were crowned with peculiar favours. Note, When he that made us saves us we are thereby laid under further obligations to serve him and live to him. God's right to us by redemption corroborates the right he has to us by creation. Now because the first-born of a family are generally the favourites, and some would think it a disparagement to have their eldest sons servants to the priests, and attending before the door of the tabernacle, God took the tribe of Levi entire for his own, in lieu of the first-born, Num 3:12. Note, God's institutions put no hardships upon men in any of their just interests or reasonable affections. It was presumed that the Israelites would rather part with the Levites than with the first-born, and therefore God graciously ordered the exchange; yet for us he spared not his own Son.

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 3:1-4

Muster of the Tribe of Levi. - As Jacob had adopted the two sons of Joseph as his own sons, and thus promoted them to the rank of heads of tribes, the tribe of Levi formed, strictly speaking, the thirteenth tribe of the whole nation, and was excepted from the muster of the twelve tribes who were destined to form the army of Jehovah, because God had chosen it for the service of the sanctuary. Out of this tribe God had not only called Moses to be the deliverer, lawgiver, and leader of His people, but Moses' brother Aaron, with the sons of the latter, to be the custodians of the sanctuary. And now, lastly, the whole tribe was chosen, in the place of the first-born of all the tribes, to assist the priests in performing the duties of the sanctuary, and was numbered and mustered for this its special calling.

Num 3:1

In order to indicate at the very outset the position which the Levites were to occupy in relation to the priests (viz., Aaron and his descendants), the account of their muster commences not only with the enumeration of the sons of Aaron who were chosen as priests (Num 3:2-4), but with the heading: " These are the generations of Aaron and Moses in the day (i.e., at the time) when Jehovah spake with Moses in Mount Sinai (Num 3:1). The toledoth (see at Gen 2:4) of Moses and Aaron are not only the families which sprang from Aaron and Moses, but the Levitical families generally, which were named after Aaron and Moses, because they were both of them raised into the position of heads or spiritual fathers of the whole tribe, namely, at the time when God spoke to Moses upon Sinai. Understood in this way, the notice as to the time is neither a superfluous repetition, nor introduced with reference to the subsequent numbering of the people in the steppes of Moab (Num 26:57.). Aaron is placed before Moses here (see at Exo 6:26.), not merely as being the elder of the two, but because his sons received the priesthood, whilst the sons of Moses, on the contrary, were classed among the rest of the Levitical families (cf. 1Ch 23:14).

Num 3:2-4

Names of the sons of Aaron, the " anointed priests (see Lev 8:12), whose hand they filled to be priests, "i.e., who were appointed to the priesthood (see at Lev 7:37). On Nadab and Abihu, see Lev 10:1-2. As they had neither of them any children when they were put to death, Eleazar and Ithamar were the only priests " in the sight of Aaron their father, "i.e., during his lifetime. " In the sight of: "as in Gen 11:28.

Keil-Delitzsch: Num 3:5-10

The Levites are placed before Aaron the priest, to be his servants.

Num 3:6

" Bring near: "as in Exo 28:1. The expression לפני עמד is frequently met with in connection with the position of a servant, as standing before his master to receive his commands.

Num 3:7-8

They were to keep the charge of Aaron and the whole congregation before the tabernacle, to attend to the service of the dwelling, i.e., to observe what Aaron (the priest) and the whole congregation were bound to perform in relation to the service at the dwelling-place of Jehovah. " To keep the charge: "see Num 1:53 and Gen 26:5. In Num 3:8 this is more fully explained: they were to keep the vessels of the tabernacle, and to attend to all that was binding upon the children of Israel in relation to them, i.e., to take the oversight of the furniture, to keep it safe and clean.

Num 3:9

Moses was also to give the Levites to Aaron and his sons. " They are wholly given to him out of the children of Israel: "the repetition of נתוּנם here and in Num 8:16 is emphatic, and expressive of complete surrender ( Ewald , §313). The Levites, however, as nethunim, must be distinguished from the nethinim of non-Israelitish descent, who were given to the Levites at a later period as temple slaves, to perform the lowest duties connected with the sanctuary (see at Jos 9:27).

Num 3:10

Aaron and his sons were to be appointed by Moses to take charge of the priesthood; as no stranger, no one who was not a son of Aaron, could approach the sanctuary without being put to death (cf. Num 1:53 and Lev 22:10).

Keil-Delitzsch: Num 3:11-13

God appointed the Levites for this service, because He had decided to adopt them as His own in the place of all the first-born of Egypt. When He slew the first-born of Egypt, He sanctified to Himself all the first-born of Israel, of man and beast, for His own possession (see Exo 13:1-2). By virtue of this sanctification, which was founded upon the adoption of the whole nation as His first-born son, the nation was required to dedicate to Him its first-born sons for service at the sanctuary, and sacrifice all the first-born of its cattle to Him. But now the Levites and their cattle were to be adopted in their place, and the first-born sons of Israel to be released in return (Num 3:40.). By this arrangement, through which the care of the service at the sanctuary was transferred to one tribe, which would and should henceforth devote itself with undivided interest to this vocation, not only was a more orderly performance of this service secured, than could have been effected through the first-born of all the tribes; but so far as the whole nation was concerned, the fulfilment of its obligations in relation to this service was undoubtedly facilitated. Moreover, the Levites had proved themselves to be the most suitable of all the tribes for his post, through their firm and faithful defence of the honour of the Lord at the worship of the golden calf (Exo 32:26.). It is in this spirit, which distinguished the tribe of Levi, that we may undoubtedly discover the reason why they were chosen by God for the service of the sanctuary, and not in the fact that Moses and Aaron belonged to the tribe, and desired to form a hierarchical caste of the members of their own tribe, such as was to be found among other nations: the magi, for example, among the Medes, the Chaldeans among the Persians, and the Brahmins among the Indians. יהוה אני לי , " to Me, to Me, Jehovah "(Num 3:13, Num 3:41, and Num 3:45; cf. Ges. §121, 3).

Keil-Delitzsch: Num 3:14-20

The muster of the Levites included all the males from a month old and upwards, because they were to be sanctified to Jehovah in the place of the first-born; and it was at the age of a month that the latter were either to be given up or redeemed (comp. Num 3:40 and Num 3:43 with Num 18:16). In Num 3:17-20 the sons of Levi and their sons are enumerated, who were the founders of the mishpachoth among the Levites, as in Exo 6:16-19.

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

Commentary -- Other

Critics Ask: Num 3:12

NUMBERS 3:12 —If God commanded that firstborn sons from all the tribes be given Him, why was the tribe of Levi given instead?

PROBLEM: God had commanded Moses that “all the firstborn of man among your sons you shall redeem” ( Ex. 13:13 ; cf. 22:29 ). However, this was never done. Instead, one whole tribe was set apart to God for the work of the priesthood ( Num. 3:12 ).

SOLUTION: The reason for the substitution is given in Numbers 3:12 . The Lord declared: “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.” Since they belonged to Him, God had the right to make the substitution.   

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

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

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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 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.