Text -- Numbers 4:1-39 (NET)

The Service of the Kohathites

4:1 Then the Lord spoke to Moses and Aaron: 4:2 “Take a census of the Kohathites from among the Levites, by their families and by their clans, 4:3 from thirty years old and upward to fifty years old, all who enter the company to do the work in the tent of meeting. 4:4 This is the service of the Kohathites in the tent of meeting, relating to the most holy things. 4:5 When it is time for the camp to journey, Aaron and his sons must come and take down the screening curtain and cover the ark of the testimony with it. 4:6 Then they must put over it a covering of fine leather and spread over that a cloth entirely of blue, and then they must insert its poles. 4:7 “On the table of the presence they must spread a blue cloth, and put on it the dishes, the pans, the bowls, and the pitchers for pouring, and the Bread of the Presence must be on it continually. 4:8 They must spread over them a scarlet cloth, and cover the same with a covering of fine leather; and they must insert its poles. 4:9 “They must take a blue cloth and cover the lampstand of the light, with its lamps, its wick-trimmers, its trays, and all its oil vessels, with which they service it. 4:10 Then they must put it with all its utensils in a covering of fine leather, and put it on a carrying beam. 4:11 “They must spread a blue cloth on the gold altar, and cover it with a covering of fine leather; and they must insert its poles. 4:12 Then they must take all the utensils of the service, with which they serve in the sanctuary, put them in a blue cloth, cover them with a covering of fine leather, and put them on a carrying beam. 4:13 Also, they must take away the ashes from the altar and spread a purple cloth over it. 4:14 Then they must place on it all its implements with which they serve there– the trays, the meat forks, the shovels, the basins, and all the utensils of the altar– and they must spread on it a covering of fine leather, and then insert its poles. 4:15 “When Aaron and his sons have finished covering the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then the Kohathites will come to carry them; but they must not touch any holy thing, or they will die. These are the responsibilities of the Kohathites with the tent of meeting. 4:16 “The appointed responsibility of Eleazar son of Aaron the priest is for the oil for the light, and the spiced incense, and the daily grain offering, and the anointing oil; he also has the appointed responsibility over all the tabernacle with all that is in it, over the sanctuary and over all its furnishings.” 4:17 Then the Lord spoke to Moses and Aaron: 4:18 “Do not allow the tribe of the families of the Kohathites to be cut off from among the Levites; 4:19 but in order that they will live and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint each man to his service and his responsibility. 4:20 But the Kohathites are not to go in to watch while the holy things are being covered, or they will die.”

The Service of the Gershonites

4:21 Then the Lord spoke to Moses: 4:22 “Also take a census of the Gershonites, by their clans and by their families. 4:23 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting. 4:24 This is the service of the families of Gershonites, as they serve and carry it. 4:25 They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting, 4:26 the hangings for the courtyard, the curtain for the entrance of the gate of the court, which is around the tabernacle and the altar, and their ropes, along with all the furnishings for their service and everything that is made for them. So they are to serve. 4:27 “All the service of the Gershonites, whether carrying loads or for any of their work, will be at the direction of Aaron and his sons. You will assign them all their tasks as their responsibility. 4:28 This is the service of the families of the Gershonites concerning the tent of meeting. Their responsibilities will be under the authority of Ithamar son of Aaron the priest.

The Service of the Merarites

4:29 “As for the sons of Merari, you are to number them by their families and by their clans. 4:30 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting. 4:31 This is what they are responsible to carry as their entire service in the tent of meeting: the frames of the tabernacle, its crossbars, its posts, its sockets, 4:32 and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry. 4:33 This is the service of the families of the Merarites, their entire service concerning the tent of meeting, under the authority of Ithamar son of Aaron the priest.”

Summary

4:34 So Moses and Aaron and the leaders of the community numbered the Kohathites by their families and by clans, 4:35 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting; 4:36 and those of them numbered by their families were 2,750. 4:37 These were those numbered from the families of the Kohathites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord by the authority of Moses. 4:38 Those numbered from the Gershonites, by their families and by their clans, 4:39 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting–

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 4:3

This age was prescribed, as the age of full strength of body, and therefore most proper for their laborious work of carrying the parts and vessels of the tabernacle, and of maturity of judgment, which is necessary for the right management of holy services. Whence even John and Christ entered not upon their ministry till that age. Indeed their first entrance upon their work was at their 25th year, when they began as learners, and acted under the inspection and direction of their brethren; but in their 30th year they were compleatly admitted to a full discharge of their whole office. But David, being a prophet, and particularly directed by God in the affairs of the temple, made a change in this matter, because the magnificence of the temple, and the great multitude of sacred utensils and sacrifices, required a greater number of attendants than formerly was necessary.

Wesley: Num 4:3

When they were exempted from the toilsome work of carrying burdens, but not discharged from the honourable and easy work done within the tabernacle, Num 8:26.

Wesley: Num 4:3

That is, that do and may enter, having no defect, nor other impediment.

Wesley: Num 4:5

For upon this necessary occasion the inferior priests are allowed to come into the holy of holies, which otherwise was peculiar to the high-priest.

Wesley: Num 4:5

The second veil, wherewith the ark was covered while the tabernacle stood, Exo 40:3.

Wesley: Num 4:5

Because the Levites, who were to carry the ark, might neither see, nor immediately touch it.

Wesley: Num 4:6

skins - Whereby the ark was secured from the injuries of the weather.

Wesley: Num 4:7

Upon which the shew - bread was put.

Wesley: Num 4:7

So called because it was continually to be there, even in the wilderness; where though they had only manna for themselves, yet they reserved corn for the weekly making of these loaves, which they might with no great difficulty procure from some of the people bordering upon the wilderness.

Wesley: Num 4:11

All covered with plates of gold.

Wesley: Num 4:12

The sacred garments used by the priests in their holy ministrations.

Wesley: Num 4:12

All these coverings were designed, For safety, that these holy things might not be filled by rain, or tarnished by the sun. For decency, most of them had a cloth of blue, or purple, or scarlet over them; the ark, a cloth wholly of blue, perhaps an emblem of the azure skies, which are spread between us and the Majesty on high; For concealment. It was a fit sign of the darkness of that dispensation. The holy things were then covered. But Christ hath now destroyed the face of the covering.

Wesley: Num 4:13

Hence we may conclude, that they did offer sacrifices at other times, though not so constantly and diligently, as they did in Canaan. Moreover the taking away of the ashes only doth sufficiently imply that the fire was preserved, which as it came down from heaven, Lev 9:24. So it was by God's command to be continually fed, and kept burning, and therefore doubtless was put into some vessel, which might be either fastened to the altar and put within this covering, or carried by some person appointed thereunto.

Wesley: Num 4:15

Upon their shoulders. Afterward the priests themselves, being multiplied, carried these things, though the Levites also were not excluded.

Wesley: Num 4:15

Before they are covered.

Wesley: Num 4:16

He himself is to carry these things, and not to commit them to the sons of Kohath.

Wesley: Num 4:16

The care that all the things above mentioned be carried by the persons and in the manner expressed.

Wesley: Num 4:18

Do not by your neglect provoke God to cut them off for touching the holy things.

Wesley: Num 4:19

To that which is peculiarly allotted to him, the services, and burdens being equally distributed among them.

Wesley: Num 4:25

The curtains or covering of goats - hair.

Wesley: Num 4:25

The ten curtains which covered the boards of the tabernacle; for the boards themselves were carried by the Merarites.

Wesley: Num 4:25

The covering of rams - skins which was put next over those ten curtains.

Wesley: Num 4:26

Which court compassed both the tabernacle and the altar.

Wesley: Num 4:28

Under his conduct and direction.

Wesley: Num 4:31

Which were as the feet upon which the pillars stood.

Wesley: Num 4:32

Every part and parcel shall be put in an inventory; which is required here rather than in the fore - going particulars; because these were much more numerous than the former; because being meaner things, they might otherwise have been neglected; and also to teach us, that God esteems nothing small in his service, and that he expects his will should be observed in the minutest circumstances. The death of the saints is represented us the taking down of the tabernacle. The immortal soul, like the most holy things, is first covered and taken away, carried by angels unseen, and care is taken also of the body, the skin and flesh, which are as the curtains, the bones and sinews, which are as the bars and pillars. None of these shall be lost. Commandment is given concerning the bones, a covenant made with the dust. They are in safe custody, and shall be produced in the great day, when this tabernacle shall be set up again, and these vile bodies made like the glorious body of Jesus Christ.

JFB: Num 4:2-3

This age was specifically fixed (see on Num 8:24) as the full maturity of bodily energy to perform the laborious duties assigned them in the wilderness, as well as of mental activity to assist in the management of the sacred services. And it was the period of life at which John the Baptist and Christ entered on their respective ministries.

JFB: Num 4:2-3

The term prescribed for active duty was a period of twenty years, at the end of which they were exempted from the physical labors of the office, though still expected to attend in the tabernacle (Num 8:26).

JFB: Num 4:2-3

So called from their number, the order and discipline maintained through their ranks, and their special duty as guards of the tabernacle. The Hebrew word, however, signifies also a station or office; and hence the passage may be rendered, "All that enter into the sacerdotal office" (Num 4:23).|| 03748||1||12||0||@This shall be the service of the sons of Kohath, &c.==--They are mentioned first, from their close connection with Aaron; and the special department of duty assigned to them during the journeyings of Israel accorded with the charge they had received of the precious contents of the tabernacle. But these were to be previously covered by the common priests, who, as well as the high priest, were admitted on such necessary occasions into the holy place. This was an exception to the general rule, which prohibited the entrance of any but the high priest. But when the cloud removed from the tabernacle, the sanctuary might be entered by the common priests, as to them was reserved the exclusive privilege of packing the sacred utensils; and it was not till the holy things were thus ready for carriage, that the Kohathites were allowed to approach.

JFB: Num 4:5

The inner veil, which separated the holy from the most holy place. (See on Exo 36:35).

JFB: Num 4:6

(See on Exo 25:5). The covering, however, referred to was not that of the tabernacle, but one made for the special purpose of protecting the ark.

JFB: Num 4:6

These golden staves were now taken out. (See on Exo 25:15, compared with 1Ki 8:8). The Hebrew word rendered "put in," signifies also "dispose," and probably refers here to their insertion through the openings in the coverings made for receiving them, to preserve them from the touch of the carriers as well as from the influence of the weather. It is worthy of notice that the coverings did not consist of canvas or coarse tarpaulin, but of a kind which united beauty with decency.

JFB: Num 4:7

Though the people were in the wilderness fed upon manna, the sacred loaves were constantly made of corn, which was probably raised in small quantities from the verdant patches of the desert.

JFB: Num 4:10

Or bier, formed of two poles fastened by two cross pieces and borne by two men, after the fashion of a sedan chair.

JFB: Num 4:12

The official dress of the priests (Exo 31:10).

JFB: Num 4:13

The necessity of removing ashes from the altar plainly implies that sacrifices were offered in the wilderness (compare Exo 18:12; Exo 24:4), though that rebellious race seems frequently to have neglected the duty (Amo 5:25). No mention is made of the sacred fire; but as, by divine command, it was to be kept constantly burning, it must have been transferred to some pan or brazier under the covering, and borne by the appointed carriers.

JFB: Num 4:15

The mode of transport was upon the shoulders of the Levites (see on Num 7:9), although afterwards wheeled vehicles were employed (2Sa 6:3; 1Ch 15:12). And it was allowed to touch the covering, but not the things covered, on the penalty of death, which was inflicted more than once (1Sa 6:19; 2Sa 6:6-7). This stern denunciation was designed to inspire a sentiment of deep and habitual reverence in the minds of those who were officially engaged about holy things.

JFB: Num 4:16

He was charged with the special duty of superintending the squadron who were employed in the carrying of the sacred furniture; besides, to his personal care were committed the materials requisite for the daily service, and which it was necessary he should have easily at his command (Exo 29:38).

JFB: Num 4:17-20

A solemn admonition to Moses and Aaron to beware, lest, by any negligence on their part, disorder and improprieties should creep in, and to take the greatest care that all the parts of this important service be apportioned to the proper parties, lest the Kohathites should be disqualified for their high and honorable duties. The guilt of their death would be incurred by the superintending priest, if he failed to give proper directions or allowed any irreverent familiarity with sacred things.

JFB: Num 4:24-28

They were appointed to carry "the curtains of the tabernacle"--that is, the goats' hair covering of the tent--the ten curious curtains and embroidered hangings at the entrance, with their red morocco covering, &c.

JFB: Num 4:28

The Levites were generally subject to the official command of the priests in doing the ordinary work of the tabernacle. But during the journeyings Eleazar, who was next in succession to his father, took the special charge of the Kohathites [Num 4:16], while his brother Ithamar had the superintendence of the Gershonites and Merarites [Num 4:33].

JFB: Num 4:29-33

They carried the coarser and heavier appurtenances, which, however, were so important and necessary, that an inventory was kept of them--not only on account of their number and variety, but of their comparative commonness and smallness, which might have led to their being lost or missing through carelessness, inadvertency, or neglect. It was a useful lesson, showing that God disregards nothing pertaining to His service, and that even in the least and most trivial matters, He requires the duty of faithful obedience.|| 03778||1||16||0||@Moses and Aaron and the chief of the congregation numbered the sons of the Kohathites, &c.==--This enumeration was made on a different principle from that which is recorded in the preceding chapter [Num 3:15]. That was confined to the males from a month old and upward, while this was extended to all capable of service in the three classes of the Levitical tribe. In considering their relative numbers, the wisdom of Divine Providence appears in arranging that, whereas in the Kohathites and Gershonites, whose burdens were few and easier, there were but about a third part of them which were fit for service; the Merarites, whose burdens were more and heavier, had above one half of them fit for this work [POOLE]. The small population of this tribe, so inferior to that of the other tribes, is attempted to be explained (see on Num 3:39).

Clarke: Num 4:3

From thirty years old - In Num 8:24, the Levites are ordered to enter on the service of the tabernacle at the age of twenty-five years; and in 1Ch 23:24, they were ordered to commence that work at twenty years of age. How can these different times be reconciled

1.    At the time of which Moses speaks here, the Levitical service was exceedingly severe, and consequently required men full grown, strong, and stout, to perform it; the age therefore of thirty years was appointed as the period for commencing this service, the weightier part of which is probably here intended

2.    In Num 8:24, Moses seems to speak of the service in a general way; the severe, which was to be performed by the full-grown Levites, and the less laborious work which younger men might assist in: hence the age of twenty-five is fixed

3.    In David’ s time and afterwards, in the fixed tabernacle and temple, the laboriousness of the service no longer existed, and hence twenty years was the age fixed on for all Levites to enter into the work of the sanctuary. The rabbins say that the Levites began to learn to do the service at twenty-five, and that having been instructed five years, they began the public service at thirty, and thus they reconcile the two periods referred to above. We may well suppose that the sons of the prophets continued a considerable time under instructions before they were called fully to exercise themselves in the prophetic office

Clarke: Num 4:3

Until fifty years old - This was allowing twenty years for public severe service; a very considerate and merciful ordinance. A preacher who devotes his whole time and strength to the service of the Church of God from twenty to fifty or sixty years of age, should be then excused from his severer labor, and maintained at the charge of the sanctuary. This would not only be a great comfort to a worn-out servant of God, but also of great use to the work of the ministry, which, to be faithfully and effectually performed, requires all the powers of the body and mind of man. Old faithful ministers are to be highly respected for their work’ s sake, and to be supplied with all the necessaries and comforts of life; but how little can they do in the public ministry of the word, however willing to work, when their eye waxes dim and their bodily strength fails! See Num 8:25. Both for their own sakes, and for the good of the Church, they should be excused from a labor to which they must be almost every way inadequate. But notwithstanding this comparative inactivity, their counsels, advice, and experience will always be considered as a treasure to the Church of Christ

Clarke: Num 4:20

When the holy things are covered - Literally, כבלע keballa , when they are swallowed down; which shows the promptitude with which every thing belonging to the holy of holies was put out of sight, for these mysteries must ever be treated with the deepest reverence; and indeed without this they could not have been to them the representatives of heavenly realities. See the concluding note Num 4:36 (note).

Clarke: Num 4:36

Those that were numbered - In Num 3:27, etc., we have an account of the whole number of the Levites, and here of those only who were able to serve the Lord in the sanctuary. By comparing the two places we find the numbers to stand thus: -

Levite Family	Able Men	Unable Men	Total
Kohathites	2,750	5,850	8,600
Gershonites	2,630	4,870	7,500
Merarites	3,200	3,000	6,200

Thus we find that the whole number of the Levites amounted to 22,300, of whom 3,580 were fit for service, and 13,720 unfit, being either too old or too young. What an astonishing number of men, all properly ecclesiastics; all performing some service by which God was glorified, and the congregation at large benefited! See Ainsworth

From this and the preceding chapter we see the very severe labor which the Levites were obliged to perform while the journeyings of the Israelites lasted. When we consider that there was not less than 10 tons 13 cwt. 24 lb. 14 oz., i. e., almost ten tons and fourteen hundred pounds’ weight of metal employed in the tabernacle, (see the notes on Exodus 38 (note)), besides the immense weight of the skins, hangings, cords, boards, and posts, we shall find it was no very easy matter to transport this movable temple from place to place

The Gershonites, who were 7,500 men in the service, had to carry the tent, coverings, veils, hangings of the court, etc., etc., Num 3:25, Num 3:26

The Kohathites, who were 8,600 men, had to carry the ark, table, candlestick, altars, and instruments of the sanctuary, Num 3:31

The Merarites, who were 6,200 men, had to carry the boards, bars, pillars, sockets, and all matters connected with these belonging to the tabernacle, with the pillars of the court, their sockets, pins, and cords, Num 3:36, Num 3:37

The tabernacle was an epitome of the temple: the temple and tabernacle were representatives of the Church of the living God, and of the humanity of our blessed Lord. As God dwelt in the tabernacle and temple, so his fullness dwelt in the man Christ Jesus. These again were types of the Christian Church, which is termed the body of Christ, Eph 1:23, where he dwells in the plenitude of the graces of his Spirit

Mr. Ainsworth has a very useful note on the Num 4:20 verse of this chapter, the most edifying part of which I shall here lay before the reader. He considers the tabernacle and temple, not only as pointing out the old dispensation, the annulling of which was typified by their destruction, but he considers also the former as emblematical of the body of man

"The apostle,"says he, "treating of the death of the saints, uses this similitude: ‘ If our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For we that are in This Tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life;’ 2Co 5:1-4. So Peter calls his death the putting off of his Tabernacle, 2Pe 1:14. And this similitude is very fit; for, as here, in the tabernacle of Moses

1.    The holy things were first covered and taken away, (see Num 4:20), so the soul and its powers are first withdrawn from the body by death

2.    As the curtains and coverings were taken off and folded up, so the skin and flesh of our bodies are pulled off and consumed

3.    As the boards of the tabernacle were disjointed and pulled asunder, so shall our bones and sinews: compare Job’ s description of the formation of man, Num 10:8-12; and Solomon’ s account of his dissolution, Ecc 12:3, Ecc 12:4

4.    As the disjointed and dissolved tabernacle was afterwards set up again, Num 10:21, so shall our bodies in the day of the resurrection; see 1Co 15:51-54.

Calvin: Num 4:1

1.And the Lord spake unto Moses and unto Aaron This census had a different object from the former one, which we have just been considering, viz., that an equal distribution of the charges should be made in proportion to the number of the individuals. First, as regarded age, a distinction must be observed between this tribe and the others; for we have already seen that all the Israelites above twenty years of age were numbered, because they were then fit to bear arms. But it was not without reason that a more mature age was required in the case of the Levites, so that they should not begin to discharge their ministry before their thirtieth year. For not only is strength and rigor of body requisite for spiritual warfare, but seriousness and gravity also. If they had been admitted in their youth, their levity might have detracted from the reverence due to sacred things, since the young are often led to act intemperately by their fervor and licentiousness. Access to the sanctuary, therefore, was not permitted them till they had grown up to be men; for by their thirtieth year men ought to have become so staid, as that it shall be base and inexcusable for them to give way to the wantonness of youth.

From their fiftieth year they were released from their duties; since sloth and inactivity generally accompany old age. The case is different as to war, because we find many who are vigorous after their fiftieth year. Furthermore, since religion is more precious than all earthly affairs, diligent care was to be taken lest it should fall into disesteem on account of the idleness and somnolency of its ministers.

Calvin: Num 4:4

4.This shall be the service of the sons of Kohath He assigns their various offices to the Levites: firstly, lest their promiscuous sedulity should beget confusion; secondly, lest ambition should stimulate certain of them, ²⁰³ from whence disputes and contentions might arise. We know how confusedly men work unless a certain rule is prescribed to them, lest they should run about in an aimless hurry; and whilst each individual desires to anticipate others, an unworthy emulation ensues, which afterwards vents itself in quarrels. If, therefore, this had not been prevented, the Levites would soon have made disturbances in their duty, and contentions would have taken place between them. God, then, comes forward, and by His own authority confines them all within their proper bounds, and restrains their foolish passions. That a more honorable office is assigned to the sons of Kohath than to the others, proceeds from God’s gratuitous favor; and thus all pride was suppressed, lest any should boast of his dexterity, or industry, or other gifts. The charge of the Holy of holies is, therefore, entrusted to the sons of Kohath; not that they should handle any part of it, but only that they should carry on the march its vessels, when packed by the priests; for God commands the sons of Aaron to come and take down the sanctuary, and carefully cover the veil, the altar, and other sacred vessels with their proper covers, before the sons of Kohath laid a finger upon them, that thus the reverence of the people for holy things might be increased; and besides, that when the other tribes should see even the Levites forbidden from touching the sanctuary, they might be reminded of their unworthiness and humbled the more. Moreover, all cause of envy was removed when the other Levites heard that a perilous duty was entrusted to the sons of Kohath, for God threatens them with death if they touch any forbidden thing: and lastly, admonishes the priests, the sons of Aaron, lest by their carelessness they should destroy their brethren; for, if they should leave anything uncovered, they would be the cause of their destruction.

Calvin: Num 4:24

24.This is the service of the families of the Gershonites The tasks which He enjoins upon the sons of Gershon, as well as the sons of Merari, are apparently mean and laborious, for it was a hard and also a servile work to carry the curtains and the tabernacle, together with its coverings, the boards, too, and the bars, and the pillars. But hence we learn that in God’s service nothing is to be despised, but that each and every part of our duty should be cheerfully performed, inasmuch as it ought abundantly to satisfy us, that God should have deigned to choose us as ministers of His sanctuary, so that neither weariness nor pride should ever hinder us in our duty.

Calvin: Num 4:34

34.And Moses and Aaron and the chief of the congregation Another exception is subjoined, viz., that none should be received unless they were free from all defect and blemish; for we have seen elsewhere that those, who were blind and lame, or defective in any part of their body, were excluded from the tabernacle, lest their disfigurement should produce contempt; and also that they might be admonished by this external sign, to preserve themselves more diligently from all spiritual defilement. Therefore, those are said to enter into the sanctuary who are fit to exercise the priesthood; and hence the expression, “for the service,” ⁴²⁶ is added.

Inasmuch as the inequality (of their charges) might have been the source of envy, God’s authority is asserted at the end of the chapter, where Moses records that he was only acting ministerially, and that he distributed the offices among them according to God’s command.

TSK: Num 4:2

Num 3:19, Num 3:27

TSK: Num 4:3

thirty years : Num 8:24-26; Gen 41:46; 1Ch 23:3, 1Ch 23:24-27, 1Ch 28:12, 1Ch 28:13; Luk 3:23; 1Ti 3:6

enter : 2Ki 11:4-12; 2Ch 23:1-11; 2Co 10:3, 2Co 10:4; Eph 6:10-18; 1Ti 1:18

to do : Num 3:7, Num 3:8, Num 16:9; 1Ch 6:48, 1Ch 23:4, 1Ch 23:5, 1Ch 23:28-32; 1Ti 3:1

TSK: Num 4:4

Num 4:15, Num 4:19, Num 4:24, Num 4:30, Num 3:30, Num 3:31; Mar 13:34

TSK: Num 4:5

And when : Num 2:16, Num 2:17, Num 10:14

Aaron shall come : The law prohibiting any person, except the high priest on one day in the year, to enter into the most holy place, must have admitted an exception while the Israelites were in the wildernesscaps1 . tcaps0 hat exception, therefore, is here expressly made; and the directions given respecting it must be religiously observed, or the service could not be safely performed. While the cloud rested on the tabernacle, the general rule was in force; but when it was removed, then the priests might enter to prepare the sacred vessels for removal. Num 4:15, Num 3:27-32

they shall : Exo 26:31-33, Exo 36:35, Exo 40:3; Isa 25:7; Mat 27:51; Heb 9:3, Heb 10:20

and cover : Exo 25:10-22, Exo 37:1-9; 2Sa 6:2-9

TSK: Num 4:6

badgers’ skins : This was not the covering of badgers’ skins made for the tabernacle, which was carried by the Gershonites (Num 4:24 and Num 4:25), but one made for the purpose of concealing and sheltering the ark when it was to be carried.

a cloth : Num 4:7, Num 4:8, Num 4:11-13; Exo 35:19, Exo 39:1, Exo 39:41

and shall put : Wesamoo baddaiv , rather, ""and adjust the staves thereof;""i.e., dispose them rightly under the covering, that they might be laid on their shoulderscaps1 . fcaps0 or the staves were never taken out of the rings.

the staves : Exo 25:13-15; 1Ki 8:7, 1Ki 8:8

TSK: Num 4:7

the table : Exo 25:23-30, Exo 37:10-16; Lev 24:5-8

cover withal : or, pour out withal

the continual : The Israelites, without doubt, were able to procure corn enough from the adjacent countries, even when in the wilderness, to make the shewbread, and to present the daily meat offerings.

TSK: Num 4:8

Num 4:6, Num 4:7, Num 4:9, Num 4:11-13

TSK: Num 4:9

Exo 25:31-39, Exo 37:17-24; Psa 119:105; Rev 1:20, Rev 2:1

TSK: Num 4:10

Num 4:6, Num 4:12

TSK: Num 4:11

Exod. 30:1-19, Exo 37:25-28, Exo 39:38, Exo 40:5, Exo 40:26, Exo 40:27

TSK: Num 4:12

Num 4:7, Num 4:9, Num 3:8; Exo 25:9, Exo 31:10; 2Ki 25:14, 2Ki 25:15; 1Ch 9:29; 2Ch 4:11, 2Ch 4:16, 2Ch 4:19, 2Ch 4:22

TSK: Num 4:13

The embers of the sacred fire seem to have been removed in the grate, which was carried apart from the brazen altar; both being covered from view by purple cloths.

Num 4:6-9, Num 4:11, Num 4:12; Exo 27:3-5, Exo 39:1, Exo 39:41; Lev 6:12, Lev 6:13

TSK: Num 4:14

all the vessels thereof : Exo 38:1-7; 2Ch 4:19

basins : or, bowls

TSK: Num 4:15

after that : Num 7:9, Num 10:21; Deu 31:9; Jos 4:10; 2Sa 6:13; 1Ch 15:2, 1Ch 15:15

they shall : Num 3:38; Exo 19:12; 1Sa 6:19; 2Sa 6:6, 2Sa 6:7; 1Ch 13:9, 1Ch 13:10; Heb 12:18-29

These things : Num 3:30, Num 3:31

TSK: Num 4:16

the office : Eleazar himself, perhaps with the other priests, was required to carry the oil for the light, the incense, and the flour for the daily meat offering, and the holy ointment; besides superintending the Levites. It may be supposed, that he himself carried no more of the oil than for present use (see note on Num 4:9). Num 3:32

the oil : Exo 25:6, Exo 27:20, Exo 27:21; Lev 24:2

the sweet : Exo 30:34-38, Exo 37:29

the daily : Exo 29:39-41

the anointing : Exo 30:23-33

the oversight : Luk 4:18; Act 20:28; 1Co 4:1; 1Ti 2:5; Heb 3:1, Heb 3:6; 1Pe 2:25, 1Pe 5:2

TSK: Num 4:18

Eleazar and the priests would be chargeable with the death of the Kohathites, if they failed to give them proper cautions and directions; or permitted them to gaze with irreverence or curiosity upon the holy things, which they might carry, but not see (Num 4:20).

Num 16:32, Num 17:10, Num 18:5; Exo 19:21; Lev 10:1, Lev 10:2; 1Sa 6:19; 2Sa 6:6, 2Sa 6:7; Jer 38:23

TSK: Num 4:19

the most holy : Num 4:4

TSK: Num 4:20

they shall : Num 4:15, Num 4:19; Exo 19:21; Lev 10:2; 1Sa 6:19; Heb 10:19, Heb 10:20; Rev 11:19

the holy things : Hakkodesh , ""the holy,""or ""sanctuary,""i.e., the ark, as the Jews generally understand it; and with good reason, as any one may be convinced, who compares 1Ki 8:8 with 2Ch 5:9, where that which is called the holy in the former, is called the ark in the latter.

TSK: Num 4:22

Num 3:18, Num 3:21, Num 3:24

TSK: Num 4:23

thirty years : Num 4:3

to perform the service : Heb. to war the warfare, Num 4:3; Isa 63:1-4; Rom 7:14-24; 1Co 9:7; 2Co 6:7, 2Co 10:3-5; Eph 6:10-19; Gal 5:17, Gal 5:24; 1Ti 1:18; 2Ti 2:3, 2Ti 2:4, 2Ti 4:7

TSK: Num 4:24

burdens : or, carriage, Num 4:15, Num 4:19, Num 4:27, Num 4:31, Num 4:32, Num 4:47, Num 4:49

TSK: Num 4:25

the curtains : Num 3:25, Num 3:26, Num 7:5-7

the covering : Exo 26:14

TSK: Num 4:26

the hangings : Exo 27:9

and their cords : Exo 35:18

TSK: Num 4:27

appointment : Heb. mouth, The Levites were under the command of the priests. Eleazar exercised this authority in general, as next in succession to Aaron, and he in particular was placed over the Kohathites; while Ithamar, his younger brother, commanded the Gershonites and Merarites (Num 4:33). Luk 1:70; 1Co 11:2

TSK: Num 4:28

Num 4:33; 1Co 12:5, 1Co 12:6

TSK: Num 4:29

Num 3:33-35

TSK: Num 4:30

service : Heb. warfare, Num 4:3, Num 4:23; Psa 110:1-7; 1Ti 6:11, 1Ti 6:12; 2Ti 2:4, 2Ti 4:7, 2Ti 4:8

TSK: Num 4:31

the charge : Num 3:36, Num 3:37, Num 7:8, Num 7:9

the boards : Exo 26:15

TSK: Num 4:32

and by name : An inventory was taken of every particular, even to the very pins belonging to each part, that nothing might be wanting when the tabernacle was set up.

the instruments : Num 3:8, Num 7:1; Exo 25:9, Exo 38:17, Exo 38:21; 1Ch 9:29

TSK: Num 4:33

under the hand : Num 4:28; Jos 3:6; Isa 3:6

TSK: Num 4:34

Num 4:2

TSK: Num 4:35

Num 4:3, Num 4:23, Num 4:30, Num 4:39, Num 4:43, Num 4:47, Num 8:24-26; 1Ch 23:3, 1Ch 23:24, 1Ch 23:26, 1Ch 23:27, 1Ch 28:13; Luk 3:23; 1Ti 3:6

TSK: Num 4:36

In the third chapter we have an account of the whole number of the Levites; and here of those only who were able to serve the Lord in the sanctuary. By comparing the two places, we find the number of the effective and ineffective males to stand thus:

Levitical Priests
Families	Effective Men	Ineffective Men	Totals
Kohathites	2,750	5,850	8,600
Gershonites	2,630	4,870	7,500
Merarites	3,200	3,000	6,200

Thus we find that the whole number of the Levites amounted to 22,300; of whom 8,580 were fit for service and 13,720 unfit, being either too old or too young. What an astonishing number of men, all performing some service by which God was glorified, and the congregation at large benefited!

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 4:4

About the most holy things - Omit "about."The sense is, "this is the charge of the sons of Kohath, the most holy things:"i. e. the ark of the covenant, the table of showbread, the candlestick, and the golden altar, together with the furniture pertaining thereto. It appears, from a comparison of Num 4:16, Num 4:28, Num 4:33, that the ministry of the Kohathites was superintended by Eleazar, the older of the two surviving sons of Aaron; and that of the two other families by Ithamar.

Barnes: Num 4:6

wholly of blue - Compare Exo 25:4 note. The third and external covering of the ark only was to be of this color. The table of showbread had Num 4:8 an outer wrapping of scarlet; the altar Num 4:13 one of purple.

Put in the staves - Probably, "put the staves in order."These were never taken out of the golden rings by which the ark was to be borne (see Exo 25:14-15), but would need adjustment.

Barnes: Num 4:20

to see when the holy things are covered - Render: to see the holy things for an instant. The expression means Iiterally"as a gulp,"i. e. for the instant it takes to swallow.

Barnes: Num 4:23

enter in to perform the service - literally, as in the margin, "to war the warfare,"or, as the same phrase in part is rendered, Num 4:3, "enter into the host to do the work."The language is military. The service of God is a sacred warfare (Num 8:24-25 marginal reading).

Barnes: Num 4:28-33

The Gershonites and Merarites are superintended by Ithamar, Aaron’ s younger son, who had already had the oversight of the tabernacle in its construction Exo 38:21. Thus, readily do the permanent offices of the leaders of the Israelite community spring out of the duties which, under the emergencies of the first year of the Exodus, they had been led, from time to time, to undertake.

Num 4:32

By name ye shall reckon the instruments - Or, assign them to their bearers singly, and "by name."These "instruments"comprised the heavier parts of the tabernacle; and the order seems intended to prevent individual Merarites choosing their own burden, and so throwing more than the proper share on others.

Poole: Num 4:3

From thirty years old: this age was prescribed, as the age of full strength of body, and therefore most proper for their present laborious work of carrying the parts and vessels of the tabernacle; and of maturity of judgment, which is necessary for the right management of holy services; whence even John and Christ entered not upon their ministry till that age. And it may still seem to be the fittest season for men’ s undertaking the ministry of the gospel, except in case of extraordinary abilities, or the church’ s pressing necessity.

Object. They might enter upon this work at their twenty-fifth year, Num 8:24 , and in David’ s time and afterward at their twentieth year.

Answ 1. Their first entrance upon their work was at their twenty-fifth year, when they began as learners, and acted only under the inspection and direction of their brethren; but in their thirtieth year they were completely admitted to a full discharge of their whole office.

2. David, being a prophet, and particularly directed by God in the affairs of the temple, might and did make a change in this matter, which he might the better do, both because it was but a change in a circumstance, and because the magnificence of the temple, and the great multitude of sacred utensils and sacrifices, required a greater number of attendants than formerly was necessary.

Until fifty years old when they were exempted from the toilsome work of carrying burdens, but not discharged from the honourable and easy work done within the tabernacle, Num 8:26 .

All that enter i.e. that do and may enter, having no defect, Lev 21:17 , nor other impediment. The society of sacred ministers he calls a host, because of that excellent order which was among them, as to persons, place, time, the matter and manner of their services.

Poole: Num 4:4

Hereafter mentioned, as the ark, table, altar, &c. Compare Num 3:31 .

Poole: Num 4:5

For upon this necessary occasion the inferior priests are allowed to come into the holy of holies, which otherwise was peculiar to the high priest, Heb 9:7 .

The covering veil the second veil; of which see Exo 26:31 , &c. Lev 4:6 Heb 9:3 ; where, with the ark was covered while the tabernacle stood, Exo 40:3 . And

cover the ark because the Levites, who were to carry the ark, might neither see nor immediately touch it.

Poole: Num 4:6

By

the covering of badgers’ skins the ark was secured from the injuries of the weather:.

Object. How could these staves be put in, when they were never to be taken out, Exo 25:15 , compared with 1Ki 8:8 .

Answ 1. These places may speak of the staves while the ark and tabernacle stood, but when they were to be removed the posture of all things was altered.

2. The Hebrew verb doth not signify putting in , but barely putting , or placing , or disposing , and may be understood not of putting the staves into the rings, wherein they constantly remained, but of the putting of them either upon their shoulders to try and fit them for carriage, or into the holes or receptacles which probably were made in these coverings for the receiving and covering of these gilded staves, to keep them both from the touch of the Levites, and from the inconveniences of bad weather.

Poole: Num 4:7

Of shew-bread Heb. of faces or presence , for of the bread of faces or presence, i.e. of the bread which was continually standing in the presence of the Lord.

The dishes upon which the shew-bread was put.

The continual bread i.e. shew-bread ; so called because it was continually to be there, even in the wilderness; where though they had only manna for themselves, yet they reserved corn for the weekly making of these loaves, which they might with no great difficulty procure from some of the people bordering upon the wilderness in the innermost parts whereof they were.

Poole: Num 4:10

So contrived that this cloth containing the candlestick &c., might be either laid upon it, or some other way fastened to it.

Poole: Num 4:11

The golden altar all covered with plates of gold.

Poole: Num 4:12

The instruments of ministry the sacred garments used by the priests in their holy ministrations. See Exo 31:10 .

Poole: Num 4:13

From the altar of burnt-offerings whereby it may seem probable, though it be denied by most, that they did offer some sacrifices in the wilderness, though it may not be so frequently nor orderly as afterwards they did. Whence else were these ashes? And there are some undeniable instances of their sacrificing there, as Exo 18:12 24:4 Nu 7 , &c.; from which it seems rational to conclude that they did offer sacrifices at other times, though not so constantly and diligently as they did in Canaan. And for the argument against it from Amo 5:25 , that may be easily dissolved, as we shall there see, if the Lord please. Moreover the taking away of the ashes only doth sufficiently imply that the fire was preserved, which as it came down from heaven, Le 9 , so it was by God’ s command to be continually fed and kept burning, and therefore doubtless was put into some vessel, which might be either fastened to the altar and put within this covering, or carried by some person appointed thereunto.

Poole: Num 4:14

Amongst all these vessels here and above named there is no mention of the brazen laver though that be elsewhere. reckoned among the holy things, as Exo 35:16 38:8 39:39 40:30 , whereof possibly the reason may be because it was not covered, as not being capable of much hurt by the weather; though some ancient translations of the Bible do here add these words, They shall take a purple covering, and cover the laver, &c.

Poole: Num 4:15

The sons of Kohath shall bear it to wit upon their shoulders, not upon carts or waggons, as appears from Num 7:9 , the neglect of which order did provoke the Lord, 2Sa 6:6,7 1Ch 13:7 15:12 , &c. Afterward the priests themselves, being multiplied, carried these things, as appears from Deu 31:9 Jos 3:6 8:33 1Sa 4:4 , though the Levites also were not excluded, 2Ch 5:5 . They shall not to any holy thing; immediately, or before they be covered. Lest they die, as some did for that sin. See 1Sa 6:19 2Sa 6:6,7 .

Poole: Num 4:16

i.e. He himself is to carry these things, and not to commit them to the sons of Kohath. The daily meat-offering of fine flour, which was to be offered every morning and evening with the daily burnt-offering. See Exo 29:38,39 .

The oversight of all the tabernacle , i.e. the care that all the things above mentioned be carried by the persons and in the manner expressed.

Poole: Num 4:18

i.e. Do not by your neglect provoke God to cut them off for touching the holy things.

Poole: Num 4:19

To his service to that which is peculiarly allotted to him, the services and burdens being equally distributed among them.

Poole: Num 4:25

The curtains of the tabernacle i.e. the curtains or covering of goats’ hair.

The tabernacle of the congregation i.e. the ten curious curtains which covered the boards of the tabernacle; for the boards themselves were carried by the Merarites.

His covering i.e. the covering of rams’ skins which was put next over those ten curtains.

Poole: Num 4:26

The gate of the court i.e. which court compassed both the tabernacle and the altar, Exo 27:16 .

Poole: Num 4:28

Under his conduct and direction. Thus the hand of Hege , Est 2:3 , is his care and custody.

Poole: Num 4:31

Which were as the feet upon which the pillars stood; of which see Exo 38:27 .

Poole: Num 4:32

Every part and parcel therefore shall be put in an inventory; which is required here rather than in the foregoing particulars, partly, because these were much more numerous than the former; partly, because being meaner things, and such as might easily be supplied, they might otherwise have been neglected; and partly, to teach us that God esteems nothing small in his worship and service, and that he expects his will should be observed in the minutest circumstances.

Haydock: Num 4:3

Thirty. Moses speaks of those who had to carry the sacred vessels. Those of 25 years old might perform some offices; (chap. viii. 24,) and even at 20, they began to serve the tabernacle, in the reign of David, (1 Paralipomenon xxiii. 24,) the fatigue being then diminished, and the splendour of religion increasing. The Septuagint read 25 instead of 30, in this and all other places, and some think that the Hebrew should be so too. The time for the admission of priests to their more august functions is not specified, but was determined by themselves to be at least 20 years of age. (Outram, Sacrif. i. 7.) ---

To stand. This was the ordinary posture of the priests in the temple. The king alone was allowed to sit. (Maimonides) ---

Hebrew, "all that enter into the host, or army, to do the work in the tabernacle of the assembly," shall be of a competent age and strength. (Haydock)

Haydock: Num 4:5

Sons. Necessity excused them on this occasion. Out of respect for the ark, the Levites were not allowed to behold or touch it uncovered. (Calmet) ---

That hangeth before the door. Hebrew, "the covering veil, and shall," &c. (Haydock)

Haydock: Num 4:6

Put in the bars. Hebrew, "place the bars," upon the shoulders of the Levites; for they were never taken out of the sides of the ark, Exodus xxv. 15. Other bars, like hand-barrows, were used to carry the ark and the other different vessels, after they were folded up. Two Levites bore them on their shoulders. (Calmet) ---

Perhaps the bars of the ark, after it was enveloped with the three curtains, might project, so that the bearers might take hold of them. (Menochius)

Haydock: Num 4:7

Loaves. Some imagine this precept was not observed in the desert, as the people fed on manna. But might not they procure some flour of the neighbouring nations? and do not the princes offer flour, chap. vii.? See Deuteronomy xii. 7. (Calmet)

Haydock: Num 4:10

The bars, which were not attached to it, Exodus xxv. 37. Hebrew and Septuagint, "They shall place it upon the bars." Mot, signifies a stick, upon which two people may carry burdens, chap. xiii. 24. It might be put through the foldings, ver. 12.

Haydock: Num 4:13

Ashes, which might be upon the grate of the altar, where the sacred fire had been burning. This shews that the precept was already observed. The Septuagint do not mention the ashes. But some copies, with Origen, (hom. iv.) and the Samaritan Pentateuch, insert some words at the end of ver. 14, which Grotius believes have been omitted by the Massorets, in the present Hebrew Bibles. "They shall take a purple veil, and fold up the laver and its foot, and put them in a covering of violet skins, and place them upon the bars." (Calmet) ---

The children of Caath were the most honoured among the Levites, as Moses and Aaron sprung from the same family, Eleazar, the future pontiff, presided over them in a particular manner, while his younger brother Ithamar, directed the rest. (Haydock)

Haydock: Num 4:15

Vessels of, &c. Some say, not even their coverings. God threatens to punish all idle curiosity or negligence, particularly with respect to the ark, which the Caathites had to carry, till the priests became sufficiently numerous to perform that office, as they generally did, Deuteronomy xxxi. 9. (Calmet)

Haydock: Num 4:16

Over them. The sons of Caath, to whose care the more sacred things were entrusted; or Hebrew, "over the oil," &c. ---

Sacrifice of flour, wine, &c. These always accompanied the morning and evening holocaust. It hence appears that this law was already in force, and probably all such precepts were observed as were not incompatible with the wandering state of the Hebrews. (Calmet)

Haydock: Num 4:20

Curiosity. Septuagint, "suddenly." Let them not rush in before all the vessels be properly covered. The priests folded them up with all haste, that they might see them as little as possible themselves. (Calmet)

Haydock: Num 4:23

Thirty. Septuagint, "25," as ver. 3. (Calmet) ---

They began to be taught how to act, at 25; but did not officiate till 30. (Du Hamel)

Haydock: Num 4:26

All things. Hebrew, "veils round the altar" of holocausts in the court. (Calmet)

Haydock: Num 4:27

Assigned. Hebrew, "you shall count over to them what they have to carry." Septuagint, "you shall call (the Levites) by name, and all that shall be intrusted to them," ver. 32. (Calmet) ---

From the different offices of the priests and Levites in the old law, Innocent III takes occasion to shew the distinction of the orders in the Christian Church. (De S. Altar. 2. ad 7.)

Gill: Num 4:1

And the Lord spake unto Moses, and unto Aaron,.... After they had taken the number of the Levites, and made an exchange of the firstborn of Israel for them; and now they are ordered to number them a second time, and take out from them such as were fit for service:

saying; as follows.

Gill: Num 4:2

Take the sum of the sons of Kohath from among the sons of Levi,.... They were to begin with them first, and number them:

after their families, by the house of their fathers; as many as were of the age after mentioned; and the reason why they began with Kohath, and not Gershon, the eldest son, as in the former numbering, was; not as Aben Ezra suggests, because of Moses and Aaron, who sprung from him, for that, if it had any strength in it, would have held good before; but rather, as Chaskuni and others, because the Kohathites carried the ark and other holy things; though the true reason seems to be, because of the order observed in taking down the tabernacle, and removing the parts of it, and the things in it; and it was most proper and reasonable, when they were about to take it down, first to take out the ark, table, &c. which was the business of the Kohathites to carry; next to take down the curtains, coverings, and hangings for the tabernacle and court, and the doors thereof, which were the charge of the Merarites; wherefore, in this order the sum out of each of them fit for business were ordered to be numbered.

Gill: Num 4:3

From thirty years old and upward even until fifty years old,.... This is the full time of the Levites service, and the prime season of man's life for business; at thirty years of age he is at his full strength, and when fifty it begins to decline: it is said in the Misnah ^x,"a son of thirty years for strength,''upon which one of the commentators ^y makes this remark, that the Levites set up the tabernacle and took it down, and loaded the wagons, and carried on their shoulders from thirty years and upwards: thus both John the Baptist, the forerunner of Christ, and Christ himself, entered into their ministry at this age:

all that enter into the host; army or warfare; for though the Levites were exempted from going forth to war, yet their service was a sort of warfare; they were a camp of themselves about the tabernacle, and part of their work was to watch and guard it, that it was neither defiled nor robbed; in allusion to this, the ministry of the word is called a warfare, and ministers of the Gospel good soldiers of Christ, and their doctrines weapons of warfare, 1Ti 1:18; some interpret this of the troop, company, or congregation of the Levites, which a man of thirty years of age was admitted into for business:

to do the work in the tabernacle of the congregation; not in the sanctuary, either in the holy place or in the most holy place, where they were never allowed to enter, or do any business in, such as sacrificing, burning incense, &c. but in that part of it which was called "the tabernacle of the congregation", or where the people assembled on occasion, and that was the court, which was so called, as Jarchi observes on Exo 29:32.

Gill: Num 4:4

This shall be the service of the sons of Kohath, in the tabernacle of the congregation,.... What follows, Num 4:4,

about the most holy things; which Aben Ezra interprets only of the ark, which was indeed a most holy thing, and stood in the most holy place; but there were other holy things, in the care of which the service of the Kohathites lay; as the shewbread table, the candlestick, and the altars of incense and burnt offering, and the vail, and the ministering: vessels, which Jarchi reckons with it, as more holy than all other things.

Gill: Num 4:5

And when the camp setteth forward,.... Upon the cloud's removing and the trumpets blowing:

Aaron shall come, and his sons; into the holy place:

and they shall take down the covering vail: the vail that divided between the holy and the most holy place, which covered all in the holy of holies out of sight:

and cover the ark of testimony with it; together with the mercy seat and cherubim on it, that they might not be seen nor touched by the Levites when they carried them. Now though the high priest himself might not go into the most holy place but once a year, on the day of atonement, yet on this occasion, when the tabernacle was to be taken down, and the things in it to be removed, both he and his sons might enter without danger; since, as Bishop Patrick observes, the divine Majesty was gone from thence in the cloud which gave the signal for the motion of the camp, and the taking down of the tabernacle.

Gill: Num 4:6

And shall put thereon the covering of badgers' skins,.... Not that which covered the tabernacle, for that was committed to the Gershonites, Num 4:25; but a covering made of these on purpose for the present use, to preserve the ark from rain and dust; and this covering was put not immediately upon the ark, but upon the other coverings that were over the ark, and so preserved the vail as well as the ark:

and shall spread over it a cloth wholly of blue; it is a matter of question, whether this was over the covering of badgers' skins also; if over the latter, as one would think it should be, by the order of the text, how could that be a shelter from the rain and dust, which seems to be the use of it, and therefore should be the outermost, as one of the same kind was the outermost covering of the tabernacle? Aben Ezra observes, there were some that say it was over the covering of badger's skin, but it is right in mine eyes, says he, that it was spread over the covering vail; if indeed it was for the sake of honour and dignity, the first is right, but the badger's skin was on account of rain and dust:

and shall put in the staves thereof: having been removed while the ark was covering, as Aben Ezra observes, or otherwise they always remained in their rings, and were never taken out, Exo 25:14; but on this occasion they might, and then be put in again for the carrying of the ark, which was the use of them; though he also remarks, that there are some that say the sense is, they put the staves on the shoulders of them that carried it, which is not a despicable sense; unless rather it is to be understood of putting the staves through holes made in the coverings of the ark, and disposing and fitting them in them, for the better carriage of it.

Gill: Num 4:7

And upon the table of shewbread they shall spread a cloth of blue,.... That that also might not be seen nor touched by the Levites:

and put thereon the dishes, and the spoons, and the bowls, and the covers to cover withal: all which belonged to the shewbread table; the use of which; see Gill on Exo 25:29; these seem to be put not immediately upon the table, but upon the blue cloth spread over the table:

and the continual bread shall be thereon: the shewbread is called "continual", because it was always on the table; for while the one was removing by a set of priests, which had stood a week, new loaves were placed by another set of priests: this bread seems at this time to be placed also upon the table, spread with the blue cloth; and from hence it appears, that the Israelites had the shewbread in the wilderness; for the making of which they might be supplied with corn from the neighbouring countries, though they themselves needed not any, being daily fed with manna.

Gill: Num 4:8

And they shall spread upon them a cloth of scarlet,.... Upon the dishes and other vessels belonging to the shewbread table, and on the shewbread itself:

and cover the same with a covering of badgers' skins; this was clearly the outward covering, and seems to confirm the observation made in Num 4:6; that the same sort of covering was the outermost covering of the ark:

and shall put in the staves thereof; which belonged to the table, and were made to carry it with on occasion, from place to place; see Exo 25:27; and the same phrase being used as here of the staves of the ark in Num 4:6; seems to confirm the sense of them there, that they were taken out and put in upon this occasion, though otherwise fixed.

Gill: Num 4:9

And they shall take a cloth of blue, and cover the candlestick of the light, and his lamps,.... Which had lamps in it, and were continually lighted, and gave light in the holy place:

and his tongs, and his snuff dishes, and all the oil vessels thereof,

wherewith they minister unto it; by supplying the lamps with oil, and snuffing and trimming them.

Gill: Num 4:10

And they shall put it, and all the vessels thereof, within a covering of badgers' skins,.... Which here also was the outermost covering; the ark and the shewbread table had three coverings, but the candlestick only two, they being more sacred than that, especially the ark:

and shall put it upon a bar; the word "mot" perhaps signifies a kind of mat or mattress, on which the candlestick and its vessels, bundled together in the covering of the badgers' skins, were laid and carried between men on staves; and so the Septuagint render the word "staves"; as does the Targum of Onkelos.

Gill: Num 4:11

And upon the golden altar they shall spread a cloth of blue,.... The altar of incense, which was overlaid with gold, and therefore called a golden one, to which the allusion is in Rev 8:3,

and cover it with a covering of badgers' skins; after the cloth of blue was spread upon it:

and shall put to the staves thereof; into the rings, both made to bear and carry it, upon occasion, from place to place.

Gill: Num 4:12

And they shall take all the instruments of ministry,

wherewith they minister in the sanctuary,.... The garments in which the priests, ministered in the sanctuary, which were laid up in proper places, and which they only wore when in service:

and put them in a cloth of blue, and cover them with a covering of badgers' skins; all wrapped up in one bundle:

and shall put them on a bar; the same sort of carriage on which the candlestick and its vessels were borne; see Gill on Num 4:10.

Gill: Num 4:13

And they shall take away the ashes from the altar, and spread a purple cloth thereon. Having cleared the holy of holies, and the holy place, they were to come forth from thence into the court of the tabernacle, where stood the altar of burnt offering, which is here meant, and on which sacrifices being daily burnt, there were always ashes to be removed; and which at this time was highly necessary to be done, when the tabernacle was taken down, and all belonging to it to be carried away; and though no mention is made of the fire, which was always burning on it, it was doubtless preserved, and care was taken for the carrying it along with the altar, or in a separate vessel from it. Bishop Patrick supposes it might be carried upon the grate.

Gill: Num 4:14

And they shall put upon it all the vessels thereof,.... Upon the altar covered with a blue cloth; on that were to be put everything belonging to the altar:

wherewith they minister about it; the priests, when they offered sacrifice on it:

even the censers, the fleshhooks, and the shovels, and the basins,

all the vessels of the altar; of which see Exo 27:3,

and they shall spread upon it a covering of badgers' skins: to prevent the rains falling upon them, which being all of brass, would be apt to tarnish:

and put to the staves of it; which were made to bear and carry it on such an occasion as this, Exo 27:6. No mention is made of the laver, though there is both in the Septuagint and Samaritan versions, which add,"and they shall take a purple cloth and cover the layer, and its base, and shall put it into a covering of skin of a blue colour, and put it upon bearers:''but perhaps the reason why this is not mentioned is, because it was carried uncovered; the mystery of which, Ainsworth conjectures, was this, that it might be a lively representation of the grace of God in Christ, continuing and opened as an ever springing fountain, where always God's elect, having faith in him, may wash and purge themselves in the blood of Christ unto forgiveness of sin sanctification of the Spirit, and salvation; see Zec 13:1.

Gill: Num 4:15

And when Aaron and his sons had made an end of covering the sanctuary,.... Not the holy place, nor the most holy place, for these were not covered by them; but "the holy things" in them, as the Septuagint version, the ark, shewbread table, &c. and all "the vessels of the sanctuary"; all appertaining to those holy things, which are before mentioned. Jarchi interprets the "sanctuary", or the "holiness", of the ark and altar:

and all the vessels of the sanctuary; of the candlestick and the instruments of ministry:

as the camp is to set forward; which made the covering of them necessary, in order to their being carried as that moved:

after that the sons of Kohath shall come to bear it; or rather them, all the holy things, and their vessels, and that upon their shoulders:

but they shall not touch any holy thing; even in bearing them, neither the ark nor any other, only the staves and bar, on which they were carried: lest they die; by the immediate hand of God:

these things are the burden of the sons of Kohath, in the tabernacle of the congregation; the above things, the ark, &c. which they were to bear on their shoulders, and not make use of wagons to carry them.

Gill: Num 4:16

And to the office of Eleazar, the son of Aaron the priest,

pertaineth the oil for the light,.... The following things, to bear them, according to some Jewish writers; but rather it was to give the oil for the light, that is, the vessels, and so the vessels of the oil to the sons of the Kohathites; agreeably to which are the Targums of Onkelos and Jonathan, who paraphrase the words,"and that which was delivered to Eleazar, the son of Aaron the priest, the oil for the light, &c.''And indeed the words, as they are in the Hebrew text, may be rendered,"and the oversight of Eleazar, the son of Aaron the priest, shall be, or "let it be", the oil for the light, &c. ^z;''the same word being so rendered in a latter clause of this same text: he had the inspection of these, and on him lay to see to it, that these were carried by the Kohathites, the oil for the light of the lamps in the candlestick; of which see Exo 27:20,

and the sweet incense: to burn on the altar of incense, Exo 30:34,

and the daily meat offering; offered with the lambs morning and evening, Exo 29:40,

and the anointing oil; with which Aaron and his sons were anointed, the tabernacle and all its vessels, Exo 30:23,

and the oversight of all the tabernacle, and of all that therein is,

in the sanctuary, and in the vessels thereof: the former, the oil for the light, &c. were his immediate oversight and care; but the oversight of these by his brother Ithamar, according to the Jewish writers.

Gill: Num 4:17

And the Lord spake unto Moses, and unto Aaron,.... And gave them a very solemn and awful charge about this affair of the Kohathites, it being a very hazardous one they were employed in:

saying; as follows.

Gill: Num 4:18

Cut ye not off the tribe of the families of the Kohathites from among the Levites. Or give no occasion, as the Targum of Jonathan; or be not the cause of their cutting off, as Jarchi, through negligence or inadvertency of theirs, in packing up the above things, and delivering them to them.

Gill: Num 4:19

But thus do unto them,.... As after directed:

that they may live and not die; live long, and not die a sudden and violent death:

when they approach unto the most holy things; the ark, the shewbread table, &c. to take them up and carry them:

Aaron and his sons shall go in; into the holy and most holy places:

and appoint them in everyone to his service, and to his burden; what everyone shall do, and how they shall take them up, and bear them.

Gill: Num 4:20

But they shall not go in to see when the holy things are covered,.... They were not to be present while they were packing up, test they should see any of them with their eyes; they were not to go in until they were quite covered out of sight; which may signify the hiding of the mysteries of grace in those things under the former dispensation, when even the Levites themselves were not admitted to a sight of them; see Eph 3:4,

lest they die; by the immediate hand of God.

Gill: Num 4:21

And the Lord spake unto Moses,.... Though Aaron is not mentioned here, he was concerned in taking the sum of the Gershonites, as well as of the Kohathites, as appears from Num 4:41,

saying; as follows.

Gill: Num 4:22

Take also the sum of the sons of Gershon,.... As well as of the sons of Kohath; for though Gershon was Levi's eldest son, yet his posterity were not excused from the service of the tabernacle, and bearing things of it in journeying:

throughout the houses of their fathers, by their families; all in their several houses, and in the several families in those houses, that were of the age next mentioned, were to be numbered.

Gill: Num 4:23

From thirty years old and upward, until fifty years old,

shalt thou number them,.... Take an account how many there are of that age, and so fit for service ^a; See Gill on Num 4:3,

to do the work in the tabernacle of the congregation; as the rest of the Levites; see Num 4:3;

Gill: Num 4:24

This is the service of the families of the Gershonites, to serve, and for burdens. The former of these phrases Aben Ezra interprets of setting up the tabernacle, making the bread (the shewbread), slaying (the sacrifices), and keeping, that is, watching and guarding, the tabernacle; and the latter of what they did when journeying, bearing and carrying the things assigned to them, afterwards mentioned.

Gill: Num 4:25

And they shall bear the curtains of the tabernacle,.... The ten curtains of fine linen, Exo 26:1,

and the tabernacle of the congregation; the curtains of goats' hair made for a tent over it, as Jarchi, see Exo 26:7,

his covering the covering of rams skins dyed red, Exo 26:14,

and the covering of the badgers' skins that is above upon it; over all the rest:

and the hanging for the door of the tabernacle of the congregation; the eastern vail, as Jarchi calls it, which was for the door of the tent that led into the tabernacle, the holy place, Exo 26:36.

Gill: Num 4:26

And the hangings of the court,.... Which made the great court that surrounded the tabernacle, Exo 27:9,

and the hanging for the door of the gate of the court; the eastern gate that led into the court, an hanging of twenty cubits, Exo 27:16,

which is by the tabernacle, and by the altar round about; that is, which hangings that formed the court, and were round about the tabernacle, and the altar of burnt offering; See Gill on Exo 26:36,

and their cords; which fastened the hangings to pins or stakes fixed in the ground to keep them tight, that they might not be moved to and fro with the wind:

and all the instruments of their service; in the court, as the tables on which the sacrifices were laid, and the hooks, and cords, and pins, on which they were hung and fastened, as Aben Ezra; see Eze 40:39,

and all that is made for them; for the vessels of service, or for the tabernacle, or the altar, as the same writer intimates:

so shall they serve; by bearing them and carrying them.

Gill: Num 4:27

At the appointment of Aaron and his sons,.... As they shall order and direct:

shall be all the service of the sons of the Gershonites; everyone of them was to take their share, as Aaron and his sons should appoint them:

in all their burdens, and in all their service; what each of them should carry, and in what they should perform duty:

and ye shall appoint to them in charge all their burdens; charge them carefully to keep all that were committed to them to bear, that none be lost, not a pin nor a cord.

Gill: Num 4:28

This is the service of the families of the sons of Gershon,.... Which they should execute when the camp and tabernacle were in motion:

in the tabernacle of the congregation in the court; where they should take up their burdens, or which lie in things respecting the tabernacle; this was the part they were to be employed in, namely, in taking care of the hangings of the tabernacle, &c.

and their charge shall be under the hand of Ithamar the son of Aaron the priest; the things committed to their care were delivered by him to them, and they were under his inspection and direction.

Gill: Num 4:29

As for the sons of Merari,.... The third and youngest son of Levi:

thou shalt number them after their families, by the house of their fathers; which is the form of expression used of them all; See Gill on Num 4:2.

Gill: Num 4:30

From thirty years old and upward,.... The Septuagint version here, and in Num 4:3, renders it, from twenty five years old and upward, agreeable to Num 8:24, at the which age the Levites went into the tabernacle, to wait and to learn their business, but they did not enter upon it till thirty:

even unto fifty years old shalt thou number them; at which age they were discharged from business:

everyone that entereth into the service, to do the work of the tabernacle of the congregation; See Gill on Num 4:3.

Gill: Num 4:31

And this is the charge of their burden,.... What should be committed to their care and charge, and they should bear and carry:

according to all their service in the tabernacle of the congregation; which was assigned to them as their part, and which was very heavy and cumbersome, and therefore they had wagons allowed them, Num 7:8,

the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof; all these belonged to the holy and to the most holy place; see Exo 26:15.

Gill: Num 4:32

And the pillars of the court round about, and their sockets,

and their pins, and their cords,.... These belonged to the court of the tabernacle; the pillars were what the hangings were hung upon, and the sockets, into which the pillars were set, and the and cords, with which the hangings were fastened; see Exo 27:9,

with all their instruments, and with all their service; whatever else were used in, and served for the support of this part of the tabernacle:

and by name ye shall reckon the instruments of the charge of their burden; everything, even the least that were committed to their charge, and they were to bear and carry, either they themselves, or in wagons, were to be mentioned by name; and not only every board, pillar, and socket, were to be told out to them, and particularly named, how many they were, to what they belonged, from whence they were taken, and where to be replaced; but every pin, and cord, and the use of them, that so when they came to set up the tabernacle again, there might be nothing wanting in its place to secure it, and make it as firm as at first: such particular notice and care does God take of all his people, and Christ of all committed to him, and so should ministers of the word of all that are their charge, who must one day give an account to God, Heb 13:17.

Gill: Num 4:33

This is the service of the families of the sons of Merari,.... The Mahlites and Mushites, namely, the service before observed, the particulars of which are given:

according to all their service in the tabernacle of the congregation; agreeably to what was allotted to them in that part of the tabernacle they were concerned in:

under the hand of Ithamar the son of Aaron the priest; who had the oversight of these as well as of the Gershonites, as Eleazar had of the Kohathites; though as Eleazar was the chief of the tribe of Levi, it is thought that Ithamar acted under him, Num 3:32.

Gill: Num 4:34

And Moses and Aaron, and the chief of the congregation,

numbered the sons of the Kohathites,.... Perhaps these chiefs were the same with those who were concerned with Moses and Aaron in numbering all the tribes whose names were given, Num 1:5; the Kohathites are begun with, according to the divine direction, and then the Gershonites and Merarites in their order; and in Num 4:34 is only an account of the numbering of each of them, as ordered by the Lord, and this account is expressed in the same terms in them all; there remains nothing to be observed but the particular sums of each of them, the number of the Kohathites from thirty years old even to fifty, men able and fit for business, were 2750, Num 4:36; whereas their number from a month old were 8600, Num 3:28; so that not a third part of them were at an age for service: the number of the Gershonites were 2630, Num 4:40; whose number of males in all were 7500, Num 3:22; so that they were rather more than a third part who were able-bodied then and fit for business; and the number of the Merarites were 3200, Num 4:44; and as the number of males of a month old and upwards were 6200, Num 3:34; there were more than half of them able and fit men for service; in which, as Ainsworth observes, may be seen the wisdom of divine Providence, that whereas the service of the Kohathites and Gershonites were the lightest, and what was committed to them the easiest of carriage, they had the fewer hands of able men to be employed, though their numbers of individuals were the greatest; and the Merarites, who had the smallest number of males, yet having the heaviest work to do in carrying burdens, loading and unloading wagons, were superior to the rest in their number of able bodied men; and thus God makes good his promise, that as the day of his people is, their strength shall be; whatever work and service God calls men to, he will fit them for it: the sum total of the Levites, in the several divisions of them, who were between: thirty and fifty years of age, in which they performed their office, was 8580, Num 4:48; a small number, as the above writer observes, of such as warred the spiritual warfare in the sanctuary of God, when the tribe of Judah afforded 74,600 for the outward warfare.

after their families, and after the house of their fathers; See Gill on Num 4:2.

Gill: Num 4:35

From thirty years old and upward even unto fifty years old,.... See Gill on Num 4:34.

Gill: Num 4:36

And those that were numbered of them by their families,.... See Gill on Num 4:34.

Gill: Num 4:37

These were they that were numbered of the families of the Kohathites,.... See Gill on Num 4:34.

Gill: Num 4:38

And those that were numbered of the sons of Gershon,.... See Gill on Num 4:34.

Gill: Num 4:39

From thirty years old and upward even unto fifty years old,.... See Gill on Num 4:34.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 4:1

¹ sn The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49).

NET Notes: Num 4:2

¹ tn Heb “lift up the head.” The form נָשֹׂא (naso’) is the Qal infinitive absolute functioning here as a pure verb form. This serves to emphasize the basic verbal root idea (see GKC 346 §113.bb).

sn The census of chapter 3 was to register all male Levites from a month old and up. It arranged the general duties of each of the tribes. The second census of Levites now will focus on those between 30 and 50 years of age, those who were actually in service. These are the working Levites. The duties here will be more specific for each of the families. The Kohathites, although part of the ordinary ministry of Levites, were a special group chosen to handle the most holy furnishings. J. Milgrom shows three aspects of their service: (1) skilled labor (מְלָאכָה, mÿla’khah) or “work,” (2) physical labor (עֲבֹדָה, ‘avodah) or “service,” and (3) assisting the priests (שָׁרֵת, sharet) or “ministering” (see his Studies in Levitical Terminology, 1:60-70).

NET Notes: Num 4:3

¹ tn The word “company” is literally “host, army” (צָבָא, tsava’). The repetition of similar expressions makes the translation difficult: Heb “all [who] come to the host to do work in the tent.”

NET Notes: Num 4:4

¹ tn The Hebrew text simply has “the holy of holies,” or “the holy of the holy things” (קֹדֶשׁ הַקֳּדָשִׁים, qodesh haqqodashim). The context indicates that this refers to all the sacred furnishings.

NET Notes: Num 4:5

¹ tn The Hebrew text uses the infinitive construct in an adverbial clause of time; literally it says “in the journeying of the camp.” The genitive in such constructions is usually the subject. Here the implication is that people would be preparing to transport the camp and its equipment.

NET Notes: Num 4:6

¹ tn The exact meaning of the Hebrew word here is difficult to determine. The term תַּחַשׁ (takhash) has been translated “badgers’ [skins]” by KJV. ASV has “sealskin” while RSV uses “goatskin”; NEB and NASB have “porpoise skin,” and NIV has “hides of sea cows.” This is close to “porpoise,” and seems influenced by the Arabic. The evidence is not strong for any of these meanings, and some of the suggestions would be problematic. It is possible the word is simply used for “fine leather,” based on the Egyptian ths. This has been followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”) along with the present translation. See further HALOT 1720-21 s.v. תַּחַשׁ.

NET Notes: Num 4:7

¹ sn The Hebrew actually has the “table of faces,” and this has been traditionally rendered “table of shewbread.”

² tn The Greek has “violet” instead of blue. This is also the case in vv. 8, 10, and 14.

NET Notes: Num 4:10

¹ tn The “pole” or “bar” (מוֹט, mot) is of a different style than the poles used for transporting the ark. It seems to be a flexible bar carried by two men with the implements being transported tied to the bar. The NEB suggests the items were put in a bag and slung over the bar, but there is no indication of the manner.

NET Notes: Num 4:13

¹ tc The Greek text has “and he must place the cover upon the altar” instead of “and they must take away the ashes from the altar.” The verb is the Piel form; its nuance seems to be privative, i.e., stating that the object is deprived of the material – the ashes are removed. This is the main altar in the courtyard.

NET Notes: Num 4:14

¹ tc For this passage the Greek and Smr have a substantial addition concerning the purple cloth for the laver and its base, and a further covering of skin (see D. W. Gooding, “On the Use of the LXX for Dating Midrashic Elements in the Targums,” JTS 25 [1974]: 1-11).

NET Notes: Num 4:15

¹ tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.

² tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.

³ tn Heb “after this.”

⁴ tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”

⁵ tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).

⁶ tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).

⁷ tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.

⁸ tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.

NET Notes: Num 4:16

¹ tn This is supplied to the line to clarify “appointed.”

² tn Heb “and.”

³ sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.

NET Notes: Num 4:18

¹ sn The verb is simply the Qal, “do not cut off.” The context calls for a permissive nuance – “do not let them be cut off.” It was a difficult task to be handling the holy things correctly; Moses and Aaron were to see to it that they did it right and did not handle the objects, that is, Moses and Aaron were to safeguard their lives by making certain that proper procedures were followed.

NET Notes: Num 4:19

¹ tn The word order is different in the Hebrew text: Do this…and they will live. Consequently, the verb “and they will live” is a perfect tense with a vav (ו) consecutive to express the future consequence of “doing this” for them.

² tn The perfect tense with vav (ו) consecutive continues the instruction for Aaron.

³ tn The distributive sense is obtained by the repetition, “a man” and “a man.”

NET Notes: Num 4:20

¹ tn In the Hebrew text the verse has as the subject “they,” but to avoid confusion the antecedent has been clarified in the translation.

NET Notes: Num 4:24

¹ tn The two forms are the infinitive construct and then the noun: “to serve and for the burden.” They are to serve and they are to take the responsibility. The infinitive is explaining the verb.

NET Notes: Num 4:26

¹ tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.

² tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items.

NET Notes: Num 4:27

¹ tn The term “whether” is supplied to introduce the enumerated parts of the explanatory phrase.

² tn Here again is the use of the noun “burden” in the sense of the loads they were to carry (see the use of carts in Num 7:7).

³ tn The expression is literally “upon/at the mouth of” (עַל־פִּי, ’al-pi); it means that the work of these men would be under the direct orders of Aaron and his sons.

⁴ tn Or “burden.”

NET Notes: Num 4:28

¹ tn Or “the direction” (NASB, TEV); Heb “under/by the hand of.” The word “hand” is often used idiomatically for “power” or “authority.” So also in vv. 33, 37, 45, 48.

² sn The material here suggests that Eleazar had heavier responsibilities than Ithamar, Aaron’s fourth and youngest son. It is the first indication that the Zadokite Levites would take precedence over the Ithamar Levites (see 1 Chr 24:3-6).

NET Notes: Num 4:31

¹ sn More recent studies have concluded that these “boards” were made of two long uprights joined by cross-bars (like a ladder). They were frames rather than boards, meaning that the structure under the tent was not a solid building. It also meant that the “boards” would have been lighter to carry.

NET Notes: Num 4:32

¹ tn Heb “you shall assign by names the vessels of the responsibility of their burden.”

Geneva Bible: Num 4:3

From ^{( a )} thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation.

^{( a )} The Levites were counted at three times, first at a month old when they were consecrated to the Lord, next at 25 years old when they were appointed to serve in the tabernacle, and 30 years old to bear the burdens of the tabernacle.

Geneva Bible: Num 4:5

And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the ^{( b )} covering vail, and cover the ark of testimony with it:

^{( b )} Which divided the sanctuary from the holiest of holies.

Geneva Bible: Num 4:6

And shall put thereon the covering of badgers' skins, and shall spread over [it] a cloth wholly of blue, and shall put in ^{( c )} the staves thereof.

^{( c )} That is, put them on their shoulders to carry it: for the bars of the ark could never be removed.

Geneva Bible: Num 4:7

And upon the table of shewbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover ^{( d )} withal: and the continual bread shall be thereon:

^{( d )} Meaning, to cover the bread.

Geneva Bible: Num 4:10

And they shall put it and all the vessels thereof within a covering of badgers' skins, and shall put [it] upon a ^{( e )} bar.

^{( e )} The Hebrew word signifies an instrument made of two staves or bars.

Geneva Bible: Num 4:11

And upon the golden ^{( f )} altar they shall spread a cloth of blue, and cover it with a covering of badgers' skins, and shall put to the staves thereof:

^{( f )} Which was to burn incense, read (Exo 30:1).

Geneva Bible: Num 4:13

And they shall take away the ashes from the ^{( g )} altar, and spread a purple cloth thereon:

^{( g )} Of the burnt offering.

Geneva Bible: Num 4:15

And when Aaron and his sons have made an end of covering the ^{( h )} sanctuary, and all the vessels of the sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear [it]: but they shall not ^{( i )} touch [any] holy thing, lest they die. These [things are] the burden of the sons of Kohath in the tabernacle of the congregation.

^{( h )} That is, in folding up the things of the sanctuary, as the ark, etc.

^{( i )} Before it is covered.

Geneva Bible: Num 4:16

And to the office of Eleazar the son of Aaron the priest [pertaineth] the oil for the light, and the sweet incense, and the ^{( k )} daily meat offering, and the anointing oil, [and] the oversight of all the tabernacle, and of all that therein [is], in the sanctuary, and in the vessels thereof.

^{( k )} Which was offered at morning and evening.

Geneva Bible: Num 4:18

^{( l )} Cut ye not off the tribe of the families of the Kohathites from among the Levites:

^{( l )} Committing by your negligence that the holy things are not well wrapped, causing them to perish by touching it.

Geneva Bible: Num 4:19

But thus do unto them, that they may live, and not die, when they approach unto the most holy things: Aaron and his sons shall go in, and appoint ^{( m )} them every one to his service and to his burden:

^{( m )} Showing what part every man shall bear.

Geneva Bible: Num 4:23

From thirty years old and upward until fifty years old shalt thou number them; all that ^{( n )} enter in to perform the service, to do the work in the tabernacle of the congregation.

^{( n )} Which were received into the company of those who ministered in the tabernacle of the congregation.

Geneva Bible: Num 4:25

And they shall bear the curtains of the tabernacle, and the tabernacle of the congregation, his covering, and the covering of the badgers' skins that [is] above upon it, and the hanging for the ^{( o )} door of the tabernacle of the congregation,

^{( o )} Which hung between the sanctuary and the court.

Geneva Bible: Num 4:26

And the hangings of the court, and the hanging for the door of the gate of the court, ^{( p )} which [is] by the tabernacle and by the altar round about, and their cords, and all the instruments of their service, and all that is made for them: so shall they serve.

^{( p )} Which compassed both the tabernacle of the congregation and the altar of burnt offering.

Geneva Bible: Num 4:28

This [is] the service of the families of the sons of Gershon in the tabernacle of the congregation: and their charge [shall be] under the ^{( q )} hand of Ithamar the son of Aaron the priest.

^{( q )} Under the charge and oversight.

Geneva Bible: Num 4:32

And the pillars of the court round about, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by ^{( r )} name ye shall reckon the instruments of the charge of their burden.

^{( r )} You shall take inventory of all the things, which you commit to their charge.

Geneva Bible: Num 4:37

These [were] they that were numbered of the families of the Kohathites, all that might do service in the tabernacle of the congregation, which Moses and Aaron did number according to the commandment of the LORD by the ^{( s )} hand of Moses.

^{( s )} God appointing Moses to be the minister and executor of it.

Commentary -- Verse Range Notes

TSK Synopsis: Num 4:1-49

1 The age at which the Levites were to begin to serve, and the duration of the service.

4 The duty of the Kohathites.

16 The charge of Eleazar.

17 The office of the priests.

21 The duty of the Gershonites;

29 of the Merarites.

34 The number of the Kohathites;

38 of the Gershonites

42 and of the Merarites.

Maclaren: Num 4:23

The Warfare Of Christian Service

"All that enter in to perform the service, to do the work in the tabernacle." Num. 4:23.

THESE words occur in the series of regulations as to the functions of the Levites in the Tabernacle worship. The words to perform the service' are, as the margin tells us, literally, to war the warfare.' Although it may be difficult to say why such very prosaic and homely work as carrying the materials of the Tabernacle and the sacrificial vessels was designated by such a term, the underlying suggestion is what I desire to fix upon now, viz., that work for God, of whatever kind it be, which Christian people are bound to do, and which is mainly service for men for God's sake, will never be rightly done until we understand that it is a warfare, as well as a work.

The phrase on which I am commenting occurs again and again in the regulations as to the Levitical service, and is applied, not only as in my text to those who were told off to bear the burdens on the march but also to the whole body of Levites, who did the inferior services in connection with the ritual worship. They were not, as it would appear, sacrificing priests, but they belonged to the same tribe as these, and they had sacred functions to discharge. So we come to this principle, that Christian service is to be looked at as warfare.

Now, that is a principle which ought to be applied to all Christians. For there is no such thing as designating a portion of Christ's Church to service which others have not to perform. The distinction of priest' and layman' existed in the Old Testament; it does not exist under the New Covenant, and there is no obligation upon any one Christian man to devote himself for Christ's sake to Christ's service and man's help (which is Christ's service), that does not lie equally upon all Christian people. The function is the same for all; the methods of discharging it may be widely different. Within the limits of the priestly tribe there may still be those whose office it is to carry the vessels, and those whose office it is to act more especially as ministering priests ; but they are all of the tribe of Levi.' We, if we are Christian people at all, are all bound to do this work of the tabernacle,' and war this warfare.

It is important that we Christian people should elevate our thoughts of our duties in the world to the height of this great metaphor. The metaphor of the Christian life as being a warfare' is familiar enough, but that is not exactly the point which I wish to dwell upon now. When we speak about fighting the: good fight of faith,' we generally mean our wrestle and struggle with our own evils and with the things that hinder us from developing a Christlike character, and growing in the grace and knowledge of our Lord and Saviour Jesus Christ.' But it is another sort of warfare about which I am now speaking, the warfare which every Christian man has to wage who flings himself into the work of diminishing the world's miseries and sins, and tries to make people better, and happier because they are better. That is a fight, and will always be so, if it is rightly done.

I. Think Of The Foes.

Speaking generally, society is constituted upon a non-Christian basis. We talk about' Christian' nations. There is not one on the face of the earth. There is not a nation whose institutions and maxims and politics and the practices of its individual members are ruled and moulded predominantly by the Gospel of Jesus Christ. So every man that has come into personal touch with that Lord, and has felt that His commandments are the supreme authority in his own individual life, when he goes out into society, comes full tilt against a whole host of things that are in pronounced antagonism, or in real though unacknowledged contradiction, to the principles by which a Christian has to live for himself, and to commend to his brethren. So we have to fight. There are two things to be done, the imparting of good which will increase the sum of the world's happiness, and the destruction of evil, which will subtract some of the world's sorrows. The latter is always a conflict, for there are arrayed in defence of the evil vested interests, and the influence of habit, and the lowered vitality and sensitiveness of conscience which has come from breathing the polluted atmosphere which evil has vitiated. So that if we set ourselves, in humble, quiet, out-and-out dependence on Jesus Christ and submission to His will, to lead other people to submit to His will, there is nothing in the world more certain than that we shall find against us, starting up, as it were, out of the mist and taking form suddenly, a whole host of enemies. So we Christian men, as individuals, as members of a community and able to bring some influence to bear upon the conscience of society, have to fight against popular social evils, and to war for righteousness' sake.

There is another foe. There is nothing that men dislike more than being lifted up into a clearer atmosphere and made to see truths which they do not see or care for. When we first become Christians we are all hot to go and teach and preach ; and we fancy that we have only to stand up, with a Bible in our hand, and read two or three texts, and our fellows will grasp them as gladly as we have done. But soon we find out that it is not so easy to draw men to Christ as we thought it would be. We have to fight against gravitation and unwillingness, when we would lift a poor brother into the liberty and the light that we are in. We have to struggle with the men that we are trying to help. We have to war, in order to bring' the peace of God which passes understanding' into their hearts.

But the worst of all our foes, in doing Christian service, is our own miserable selves, with our laziness, and our vanity, and our wondering what A, B, and C will think about us, and the mingling of impure motives with nobler ones, and our being angry with people because they are so insensible, not so much to Christ's love as to our words and pleadings. Unless we can purge all that devil's leaven out of ourselves, we have little chance of working' the work of the tabernacle,' or warring the warfare of God. Ah! brethren, to do anything for this world of unbelief and sin, of which we ourselves are part, is a struggle. And I know of no work that needs more continual putting a firm heel upon self, in all its subtle manifestations, than the various forms of Christian service. Not only we preachers, but Sunday-school teachers, mothers in their nurseries, teaching their children, and all of us, if we are trying to do anything for men, for Christ's sake, must feel, if we are honest with ourselves and about our work, that the first condition of success in it is to fight down self, and that only then, being emptied of ourselves, are we ready to be filled with the Spirit, by which we are made mighty to pull down the strongholds of sin.

II. The Weapons Of This Warfare.

There are two great passages in the New Testament, both of which deal with the Christian life under this metaphor of warfare. One of these is the detailed description of the Christian armour in the Epistle to the Ephesians. There we have described the equipment for that phase of the fight of the Christian life which has to do mainly with the perfecting of the individual character. But somewhat different is the armour which is to be worn, when the Christian man goes out into the world to labour and to wage war there for Jesus Christ. We may turn, then, rather to the other of the two passages in question for the descriptions of the equipment, armour, and weapons of the Christian in his warfare for the spread of truth and goodness in the world. The passage to which I refer is in 2 Cor. 6. What are the weapons that Paul specifies in that place? I venture to alter their order, because he seems to have put them down just as they came into his mind, and we can put some kind of logical sequence into them. By the Word of God', that is the first one. By the Holy Ghost,' which is other wise given as by the power of God,' is the next. Get your minds and hearts filled with the truth of the Gospel, and dwell in fellowship with God, baptized with His Holy Spirit; and then you will be clothed as with a vesture down to your heels' with the power of God. These are the divine side, the weapons given us from above, the Word of God' which is the sword of the Spirit,' and the indwelling Holy Ghost manifesting Himself in power. Then follow a series of human qualities which, though they are the fruit of the Spirit,' are yet not produced in us without our own co-operation. We have to forge and sharpen these weapons, though the fire in which they are forged is from above, and the metal of which they are made is given from heaven, like meteoric iron. These are kindness, long-suffering, love unfeigned.' We have to dismiss from our minds the ordinary characteristics of warfare in thinking of that which Christians are to wage. Like the old Knights Templars, we must carry a sword which has a cross for its hilt, and must be clad in gentleness, and long-suffering, and unfeigned love. The wrath of men worketh not the righteousness of God.' You cannot bully people into Christianity, you cannot scold them into goodness. There must be sweetness in order to attract, and he imperfectly echoes the music of the voice that came from the lips into which grace was poured,' whose words are harsh and rough, and who preaches the Gospel as if he were thundering damnation into people's ears.

Brethren, whatever be our warfare against sin, we must never lose our tempers. Harsh words break no bones indeed, but neither do they break hearts. A character like Jesus Christ, that is the victorious weapon. Let a man go and live in the world with these weapons that I have been naming, the truth of God in his heart, the Holy Spirit in his spirit, the power that comes therefrom animating his deadness and strengthening his weakness, and himself an emblem and an embodiment of the redeeming love of Christ, and though he spoke no word he would be sure to preach Christ ; and though he struck no blow he would be a formidable antagonist to the hosts of evil, and the icebergs of sin and godlessness would run down into water before his silent and omnipotent shining. These are the weapons.

III. Note The Temper, Or Disposition, Of The Christian Warrior-Servant.

Courage goes without saying. If a man expects to be beaten, and to do nothing by his Christian witness but clear his conscience, he deserves nothing else than what he will get, viz, that his expectation will be fulfilled and he will do nothing else but clear his conscience, and that imperfectly. That is why so many preachers and Sunday-school teachers never see any conversions in their congregation or classes, because they do not expect any ; because they go to their work without the enthusiastic boldness which would give power to their utterances.

I suppose concentration, too, goes without saying. When a man is on the battlefield with the swords whirling about his head, and the bayonets an inch from his breast, he does not go dreaming of scenes a hundred miles off, or think anything else than the one thing, how to keep a whole skin and wound an enemy. If Christian men will do their work in the dawdling, half-interested, and half-indifferent way in which so many of us promenade through our Christian service as if it was a review and not a fight, they are not likely to bring back many trophies of victory. You must put your whole selves into the battle. I said we must subdue ourselves ere we begin to fight. That is no contradiction to what I am saying now, for, as we all know, there is a distinction between the two selves in us, the self-centred self, which is to be crucified, and the God-centred self, which is to be nourished. You must put your whole selves into the battle.

There must, too, be discipline. One difference between a mob and an army is that the mob has as many wills as there are heads in it, and the army has only one will, that of the commander. He says to one man Go!' and he goes, and gets shot; and to another one Come!' and he comes; and to a third one Do this!' and, no matter what it is, straightway he goes and does it. So if we are soldiers we have to take orders from headquarters, and to be sure that we pay no attention to any other commands. Suppose a man is set at a certain post by his captain, and a corporal comes and says, You go and do this other thing ; never mind your post, I will look after that,' to obey that is mutiny. If Jesus Christ tells you to do anything, and any others say "Do not do it just yet!" neglect them, and obey Him. If your own heart says, Stop a little while and try something other and easier before you tackle that task,' be sure of the Captain's voice, and then, whatever happens, obey, and obey at once. Warfare is a diabolical thing, but there is a divine beauty in one aspect of it,

Their's not to make reply,Their's not to reason why,Their's but to do,

even if it mean' to die.' Thus let us wage warfare.

IV. The Relieving Guard.

This metaphor of warfare is used in the Book of Job, in a passage where our English Version does not show it. So I venture to substitute the right translation for the one in the Authorised Version, All the days of my warfare will I wait till my change comes.' The guard will be relieved some day, and the private that has been tramping up and down in the dark or the snow, perhaps within rifle's length of the enemy, will shoulder his gun and go into the comfortable guardhouse, and hang up his knapsack, and fling off his dirty boots, and sit down by the fire, and make himself comfortable. There is a heavenly manner of relieving guard.' Soon it will be the end of the sentry's time, and then, as one of those that had done a good day's work, and a long one, said with a sigh of relief, I have fought a good fight.' Henceforth the helmet is put off, which is the hope of salvation,' and the crown is put on, which is salvation in its fullness. All the days of my warfare will I wait', till my Captain relieves the guard.

MHCC: Num 4:1-3

The middle-aged men of the tribe of Levi, all from thirty years old to fifty, were to be employed in the service of the tabernacle. The service of God requires the best of our strength, and the prime portion of our time, which cannot be better spent than to the honour of Him who is the First and Best. And the service of God should be done when we are most lively and active. Those do not consider this who put off repentance to old age, and so leave the best work to be done in the worst time.

MHCC: Num 4:4-20

The Kohathites were to carry the holy things of the tabernacle. All the holy things were to be covered; not only for security and respect, but to keep them from being seen. This not only marked the reverence due to holy things, but the mystery of the things signified by those types, and the darkness of the dispensation. But now, through Christ, the case is altered, and we are encouraged to come boldly to the throne of grace.

MHCC: Num 4:21-33

We have here the charge of the other two families of the Levites, which, though not so honourable as the first, yet was necessary, and to be done regularly. All the things were delivered them by name. It intimates the care God takes of his church and every member of it. The death of the saints is represented as the taking down of the tabernacle, 2Co 5:1, and the putting it off, 2Pe 1:14. All shall be raised up in the great day, when these vile bodies shall be made like the glorious body of Jesus Christ, and so shall be for ever with the Lord.

MHCC: Num 4:34-49

God so ordered it, that though the Merarites were the fewest in number, yet they should have most able men among them; for whatever service God calls men to, he will furnish them for it, give strength in proportion to the work, and grace sufficient. The least of the tribes had many more able men than the Levites: those who engage in the service of this world, are many more than those devoted to the service of God. May our souls be wholly devoted to his service.

Matthew Henry: Num 4:1-20

We have here a second muster of the tribe of Levi. As that tribe was taken out of all Israel to be God's peculiar, so the middle-aged men of that tribe were taken from among the rest to be actually employed in the service of the tabernacle. Now observe,

I. Who were to be taken into this number. All the males from thirty years old to fifty. Of the other tribes, those that were numbered to go forth to war were from twenty years old and upward, but of the Levites only from thirty to fifty; for the service of God requires the best of our strength, and the prime of our time, which cannot be better spent than to the honour of him who is the first and best. And a man may make a good soldier much sooner than a good minister. Now,

1. They were not to be employed till they were thirty years old, because till then they were in danger of retaining something childish and youthful and had not gravity enough to do the service, and wear the honour, of a Levite. They were entered as probationers at twenty-five years old, (Num 8:24), and in David's time, when there was more work to be done, at twenty (1Ch 23:24, and so Ezr 3:8); but they must be five years learning and waiting, and so fitting themselves for service; nay, in David's time they were ten years in preparation, from twenty to thirty. John Baptist began his public ministry, and Christ his, at thirty years old. This is not in the letter of it obligatory on gospel ministers now, as if they must either not begin their work till thirty years old or must leave off at fifty; but it gives us two good rules: - (1.) That ministers must not be novices, 1Ti 3:6. It is a work that requires ripeness of judgment and great steadiness, and therefore those are very unfit for it who are but babes in knowledge and have not put away childish things. (2.) That they must learn before they teach, serve before they rule, and must first be proved, 1Ti 3:10.

2. They were discharged at fifty years old from the toilsome part of the service, particularly that of carrying the tabernacle; for that is the special service to which they are here ordained, and which there was most occasion for while they were in the wilderness. When they began to enter upon old age, they were dismissed, (1.) In favour to them, that they might no be over-toiled when their strength began to decay. Twenty years' good service was thought pretty well for one man. (2.) In honour to the work, that it might not be done by those who, through the infirmities of age, were slow and heavy. The service of God should be done when we are in the most lively active frame. Those do not consider this who put off their repentance to old age, and so leave the best work to be done in the worst time.

II. How their work is described. They are said to enter into the host, or warfare, to do the work in the tabernacle. The ministry is a good work (1Ti 3:1): ministers are not ordained to the honour only, but to the labour, not only to have the wages, but to do the work. It is also a good warfare, 1Ti 1:18. Those that enter into the ministry must look upon themselves as entered into the host, and approve themselves good soldiers, 2Ti 2:3. Now, as to the sons of Kohath in particular, here is,

1. Their service appointed them, in the removes of the tabernacle. Afterwards, when the tabernacle was fixed, they had other work assigned them; but this was the work of the day, which was to be done in its day. Observe, Wherever the camp of Israel went, the tabernacle of the Lord went with them, and care must be taken for the carriage of it. Note, Wherever we go, we must see to it that we take our religion along with us, and not forget that or any part of it. Now the Koliathites were to carry all the holy things of the tabernacle. They were charged with those things before (Num 3:31), but here they have more particular instructions given them. (1.) Aaron, and his sons the priests, must pack up the things which the Kohathites were to carry, as here directed, Num 4:5, etc. God had before appointed that none should come into the most holy place, but only Aaron once a year with a cloud of incense (Lev 16:2); and yet, the necessity of their unsettled state requiring it, that law is here dispensed with; for every time they removed Aaron and his sons went in to take down the ark, and make it up for carriage; for (as the learned bishop Patrick suggests) the shechinah , or display of the divine majesty, which was over the mercy-seat, removed for the present in the pillar of cloud, which was taken up, and then the ark was not dangerous to be approached. (2.) All the holy things must be covered, the ark and table with three coverings, all the rest with two. Even the ashes of the altar, in which the holy fire was carefully preserved and raked up, must have a purple cloth spread over them, Num 4:13. Even the brazen altar, though in the court of the sanctuary it stood open to the view of all, yet was covered in the carriage of it. All these coverings were designed, [1.] For safety, that these holy things might not be ruffled with the wind, sullied with the rain, nor tarnished with the sun, but that they might be preserved in their beauty; for on all the glory shall be a defence. The coverings of badgers' skins, being thick and strong, would keep out wet; and, while we are in our passage through the wilderness of this world, it concerns us to be fenced for all weathers, Isa 4:5, Isa 4:6. [2.] For decency and ornament. Most of these things had a cloth of blue, or purple, or scarlet, spread outmost; and the ark was covered with a cloth wholly of blue (Num 4:6), an emblem (say some) of the azure skies, which are spread like a curtain between us and the Majesty on high, Job 26:9. Those that are faithful to God should endeavour likewise to appear beautiful before men, that they may adorn the doctrine of God our Saviour. [3.] For concealment. It signified the darkness of that dispensation. That which is now brought to light by the gospel, and revealed to babes, was then hidden from the wise and prudent. They saw only the coverings, not the holy things themselves (Heb 10:1); but now Christ has destroyed the face of the covering, Isa 25:7. (3.) When all the holy things were covered, then the Kohathites were to carry them on their shoulders. These things that had staves were carried by their staves (Num 4:6, Num 4:8, Num 4:11, Num 4:14); those that had not were carried upon a bar, or bier, or bearing barrow, Num 4:10, Num 4:12. See how the tokens of God's presence in this world are movable things; but we look for a kingdom that cannot be moved.

2. Eleazar, now the eldest son of Aaron, is appointed overseer of the Kohathites in this service (Num 4:16); he must take care that nothing was forgotten, left behind, or displaced. As a priest he had more honour than the Levites, but then he had more care; and that care was a heavier burden, no doubt, upon his heart, than all the burdens that were laid upon their shoulders. It is much easier to do the work of the tabernacle than to discharge the trusts of it, to obey than to rule.

3. Great care must be taken to preserve the lives of these Levites, by preventing their unseasonable irreverent approach to the most holy things: Cut you not off the Kohathites, Num 4:18. Note, Those who do not what they can to keep others from sin do what they can to cut them off. [1.] The Kohathites must not see the holy things till the priests had covered them, Num 4:20. Even those that bore the vessels of the Lord saw not what they bore, so much were even those in the dark concerning the gospel whose office it was to expound the law. And, [2.] When the holy things were covered, they might not touch them, at least not the ark, called here the holy thing, upon pain of death, Num 4:15. Uzza was struck dead for the breach of this law. Thus were the Lord's ministers themselves then kept in fear, and that was a dispensation of terror, as well as darkness; but now, through Christ, the case is altered; we have seen with our eyes, and our hands have handles, the word of life (1Jo 1:1), and we are encouraged to come boldly to the throne of grace.

Matthew Henry: Num 4:21-33

We have here the charge of the other two families of the Levites, which, though not so honourable as the first, yet was necessary, and was to be done regularly. 1. The Gershonites were charged with all the drapery of the tabernacle, the curtains, and hangings, and the coverings of badgers' skins, Num 4:22-26. These they were to take down when the cloud removed, and the ark and the rest of the holy things were carried away, to pack up and bring with them, and then to set up again, where the cloud rested. Aaron and his sons allotted to them their respective charge: "You shall take care of such a curtain, and you of such a hanging, that every one may know his work, and there may be no confusion,"Num 4:27. Ithamar particularly was to take the oversight of them, Num 4:28. 2. The Merarites were charged with the heavy carriage, the boards and bars, the pillars and sockets, the pins and cords, and these were delivered to them by name, Num 4:31, Num 4:32. An inventory was given them of every particular, that it might be forthcoming, and nothing to seek, when the tabernacle was to be set up again. Though these seemed of less importance than the other things pertaining to the sanctuary, yet there was this care taken of them, to teach us with the greatest exactness to preserve pure and entire all divine institutions, and to take care that nothing be lost. It also intimates the care God takes of his church, and every member of it; the good Shepherd calls his own sheep by name, Joh 10:3. Here were thousands of men employed about these services, though a much less number would have served for the bearing of those burdens; but it was requisite that the tabernacle should be taken down, and set up, with great expedition, and many hands would make quick work, especially when every one knew his work. They had tents of their own to take care of, and to take along with them, but the young men under thirty, and the old men above fifty, might serve for them; nor is there any mention of them, for God's house must always be preferred before our own. Their care was preposterous who built and ceiled their own houses while God's house lay waste, Hag 1:4, Hag 1:9. The death of the saints is represented as the taking down of the tabernacle (2Co 5:1), and the putting of it off, 2Pe 1:14. The immortal soul, like the most holy things, is first covered and taken away, carried by angels, unseen, under the inspection of the Lord Jesus, our Eleazar. Care is also taken of the body - the skin and flesh, which are as the curtains, the bones and sinews which are as the bars and pillars; none of these shall be lost; commandment is given concerning the bones, a covenant made with the dust; these are in safe custody, and shall all be produced in the great day, when this tabernacle shall be set up again, and these vile bodies made like the glorious body of Jesus Christ.

Matthew Henry: Num 4:34-49

We have here a particular account of the numbers of the three families of the Levites respectively, that is, of the effective men, between thirty years old and fifty. Observe, 1. The Kohathites were, in all, 8600 from a month old and upwards; but of these there were but 2750 serviceable men, not a third part. The Gershonites, in all, 7500, and of them but 2630 serviceable men, little more than a third part. Note, Of the many that add to the numbers of the church, there are comparatively but few that contribute to the service of it. So it has been, and so it is; many have a place in the tabernacle that do but little of the work of the tabernacle, Phi 2:20, Phi 2:21. 2. That the Merarites were but 6200 in all, and yet of these there were 3200 serviceable men, that is, more than half. The greatest burden lay upon that family, the boards, and pillars, and sockets; and God so ordered it that, though they were the fewest in number, yet they should have the most able men among them; for whatever service God calls men to he will furnish them for it, and give strength in proportion to the work, grace sufficient. 3. The whole number of the able men of the tribe of Levi who entered into God's host to war his warfare was but 8580, whereas the able men of the other tribes that entered into the host of Israel to war their warfare were many more. The least of the tribes had almost four times as many able men as the Levites, and some of them more than eight times as many; for those that are engaged in the service of this world, and war after the flesh, are many more than those that are devoted to the service of God, and fight the good fight of faith.

Keil-Delitzsch: Num 4:1

Rules of Service, and Numbering of the Levites Qualified for Service. - After the adoption of the Levites for service at the sanctuary, in the place of the first-born of Israel, Moses and Aaron mustered the three families of the Levites by the command of God for the service to be performed by those who were between the ages of 30 and 50. The particulars of the service are first of all described in detail (vv. 4-33); and then the men in each family are taken, of the specified age for service (vv. 34-49). The three families are not arranged according to the relative ages of their founders, but according to the importance or sacredness of their service. The Kohathites take the lead, because the holiest parts of the tabernacle were to be carried and kept by this family, which included the priests, Aaron and his sons. The service to be performed by each of the three Levitical families is introduced in every case by a command from God to take the sum of the men from 30 years old to 50 (see Num 4:1-3, Num 4:21-23, Num 4:29 and Num 4:30).

Keil-Delitzsch: Num 4:2-3

Service of the Kohathites, and the number qualified for service . - Num 4:2, Num 4:3. " Take the sum of the sons of Kohath from among the sons of Levi: "i.e., by raising them out of the sum total of the Levites, by numbering them first and specially, viz., the men from 30 to 50 years of age, " every one who comes to the service, "i.e., who has to enter upon service "to do work at the tabernacle." צבא ( Angl . ' host' ) signifies military service, and is used here with special reference to the service of the Levites as the militia sacra of Jehovah.

Keil-Delitzsch: Num 4:4-6

The service of the Kohathites at the tabernacle is (relates to) " the most holy "(see at Exo 30:10). This term includes, as is afterwards explained, the most holy things in the tabernacle, viz., the ark of the covenant, the table of shew-bread, the candlestick, the altar of incense and altar of burnt-offering, together with all the other things belonging to these. When the camp was broken up, the priests were to roll them up in wrappers, and hand them over in this state to the Kohathites, for them to carry (Num 4:5-15). First of all (Num 4:5, Num 4:6), Aaron and his sons were to take down the curtain between the holy place and the most holy (see Exo 26:31), and to cover the ark of testimony with it (Exo 25:10). Over this they were to place a wrapper of sea-cow skin ( tachash , see Exo 25:5), and over this again another covering of cloth made entirely of hyacinth-coloured purple (as in Exo 28:31). The sea-cow skin as to protect the inner curtain, which was covered over the ark, from storm and rain; the hyacinth purple, to distinguish the ark of the covenant as the throne of the glory of Jehovah. Lastly, they were to place the staves into the rings again, that is to say, the bearing poles, which were always left in their places on the ark (Exo 25:15), but had necessarily to be taken out while it was being covered and wrapped up.

Keil-Delitzsch: Num 4:7-8

Over the table of shew-bread (Exo 25:23) they were to spread a hyacinth cloth, to place the plates, bowls, wine-pitchers, and drink-offering bowls (Exo 25:29) upon the top of this, and to lay shew-bread thereon; and then to spread a crimson cloth over these vessels and the shew-bread, and cover this with a sea-cow skin, and lastly to put the bearing poles in their places.

Keil-Delitzsch: Num 4:9-10

The candlestick, with its lamps, snuffers, extinguishers (Exo 25:31-37), and all its oil-vessels (oil-cans), " wherewith they serve it, "i.e., prepare it for the holy service, were to be covered with a hyacinth cloth, and then with a wrapper of sea-cow skin, and laid upon the carriage. מות (Num 4:10 and Num 4:12), bearing frame, in Num 13:23 bearing poles.

Keil-Delitzsch: Num 4:11-12

So again they were to wrap up the altar of incense (Exo 30:1), to adjust its bearing poles; and having wrapped it up in such coverings, along with the vessels belonging to it, to lay it upon the frame.

Keil-Delitzsch: Num 4:13-14

The altar of burnt-offering was first of all to be cleansed from the ashes; a crimson cloth was then to be covered over it, and the whole of the furniture belonging to it to be placed upon the top; and lastly, the whole was to be covered with a sea-cow skin. The only thing not mentioned is the copper laver (Exo 30:18), probably because it was carried without any cover at all. The statement in the Septuagint and the Samaritan text, which follows Num 4:14. respecting its covering and conveyance upon a frame, is no doubt a spurious interpolation.

Keil-Delitzsch: Num 4:15

After the priests had completed the wrapping up of all these things, the Kohathites were to come up to carry them; but they were not to touch"the holy"(the holy things), lest they should die (see Num 1:53; Num 18:3, and comp. 2Sa 6:6-7).

Keil-Delitzsch: Num 4:16

The oversight of the oil for the candlestick (Exo 27:20), the incense (Exo 30:34), the continual meat-offering (Exo 29:40), and the anointing oil (Exo 30:23), belonged to Eleazar as the head of all the Levites (Num 3:32). He had also the oversight of the dwelling and all the holy things and furniture belonging to it; and, as a comparison of Num 4:28 and Num 4:33 clearly shows, of the services of the Kohathites also.

Keil-Delitzsch: Num 4:17-18

In order to prevent as far as possible any calamity from befalling the Levites while carrying the most holy things, the priests are again urged by the command of God to do what has already been described in detail in Num 4:5-15, lest through any carelessness on their part they should cut off the tribe of the families of the Kohathites, i.e., should cause their destruction; viz., if they should approach the holy things before they had been wrapped up by Aaron and his sons in the manner prescribed and handed over to them to carry. If the Kohathites should come for only a single moment to look at the holy things, they would die. אל־תּכריתוּ , " cut ye not off, "i.e., "take care that the Kohathites are not cut off through your mistake and negligence"( Ros .). " The tribe of the families of the Kohathites: " shebet , the tribe, is not used here, as it frequently is, in its derivative sense of tribe ( Tribus ), but in the original literal sense of stirps .

Keil-Delitzsch: Num 4:19

" This do to them: "sc., what is prescribed in Num 4:5-15 with reference to their service.

Keil-Delitzsch: Num 4:20

כּבלּע , " like a swallow, a gulp, "is probably a proverbial expression, according to the analogy of Job 7:19, for " a single instant, "of which the Arabic also furnishes examples (see A. Schultens on Job 7:19). The Sept . rendering, ἐξάπινα , conveys the actual sense. A historical illustration of Num 4:20 is furnished by 1Sa 6:19.

(Note: According to Knobel , Num 4:17-20 have been interpolated by the Jehovist into the Elohistic text. But the reasons for this assumption are weak throughout. Neither the peculiar use of the word shebet, to which there is no corresponding parallel in the whole of the Old Testament, nor the construction of נגשׁwith את, which is only met with in 1Sa 9:18 and 1Sa 30:21, nor the Hiphil הכרית, can be regarded as criteria of a Jehovistic usage. And the assertion, that the Elohist lays the emphasis upon approaching and touching the holy things (Num 4:15; Num 8:19; Num 18:3, Num 18:22), and not upon seeing or looking at them, rests upon an antithesis which is arbitrarily forced upon the text, since not only seeing (Num 4:20), but touching also (Num 4:19), is described as causing death; so that seeing and touching form no antithesis at all.)

Keil-Delitzsch: Num 4:21-26

The service of the Gershonites is introduced in Num 4:21-23 in the same manner as that of the Kohathites in Num 4:1-3; and in Num 4:24-26 it is described in accordance with the brief notice and explanation already given in Num 3:24-26.

Keil-Delitzsch: Num 4:27

Their service was to be performed " according to the mouth (i.e., according to the appointment) of Aaron and his sons, with regard to all their carrying (all that they were to carry), and all their doing ."- " And ye (the priests) shall appoint to them for attendance (in charge) all their carrying ,"i.e., all the things they were to carry. בּמשׁמרת פּקד , to give into keeping. The combination of פּקד with בּ and the accusative of the object is analogous to בּ נתן , to give into a persons' hand, in Gen 27:17; and there is no satisfactory reason for any such emendations of the text as Knobel proposes.

Keil-Delitzsch: Num 4:28

" Their charge ( mishmereth ) is in the hand of Ithamar, "i.e., is to be carried out under his superintendence (cf. Exo 38:21).

Keil-Delitzsch: Num 4:29-30

Service of the Merarites . - Num 4:29 and Num 4:30, like Num 4:22 and Num 4:23. פּקד , to muster, i.e., to number, equivalent to ראשׁ נשׁא , to take the number.

Keil-Delitzsch: Num 4:31-32

Num 4:31 and Num 4:32, like Num 3:36 and Num 3:37. " The charge of their burden "(their carrying), i.e., the things which it was their duty to carry.

Keil-Delitzsch: Num 4:32-33

לכל־כּליהם : with regard to all their instruments, i.e., all the things used for setting up, fastening, or undoing the beams, bolts, etc.; see Num 3:36 and Exo 27:19.

Keil-Delitzsch: Num 4:34-48

Completion of the prescribed mustering, and statement of the number of men qualified for service in the three Levitical families: viz., 2750 Kohathites, 2630 Gershonites, and 3200 Merarites - in all, 8580 Levites fit for service: a number which bears a just proportion to the total number of male Levites of a month old and upwards, viz., 22,000.

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 4:1-49

The number of Levites in tabernacle service ch. 4

Moses did not arrange the three Levitical families in the text here in the order of the ages of their founders. He arranged them in the order of the holiness of the articles that they managed.

The Kohathites--who included Moses, Aaron, and the priests--were in charge of the tabernacle furniture including the ark. God told them how to prepare the various pieces of furniture for travel and how to carry them. The priests wrapped the articles of furniture, except the laver, and then the other Kohathites carried them. Touching a holy piece of furniture or even looking at one would result in death (vv. 15, 20). The oils, incense, and the flour for the daily meal offering were the special responsibility of Eleazer, the heir to the high priest's office (v. 16).

God also explained the responsibilities of the Gershonites (vv. 21-28) and the Merarites (vv. 29-33).

There were 8,580 Levites who were fit for service (v. 48). A Levite had to be at least 30 and not more than 50 years old to participate in these acts of ministry (cf. 8:23-26).

"The truth is that all work in the kingdom of God is royal service, however unostentatious and, from the human standpoint, lowly and insignificant."³²

"The sense of order and organization already observed in this book comes to its finest point in this chapter. Again, we observe that the standard pattern in Hebrew prose is a movement from the general to the specific, from the broad to the particular. Chapters 1-4 follow this concept nicely. . . . The chapters have moved from the nation as a whole to the particular families of the one tribe that has responsibility to maintain the symbols of Israel's worship of the Lord. Each chapter gets more specific, more narrow in focus, with the central emphasis on the worship of the Lord at the Tent of Meeting."³³

An emphasis in this book appears at the end of this chapter again (v. 51). Moses carried out the Lord's commands exactly (cf. 1:54; 3:33-34; 4:42; Heb. 3:5).

Guzik: Num 4:1-49

Numbers 4 - Duties of the Priests

A. The duty of the Kohathites.

1. (1-3) Those fit for service.

Then the LORD spoke to Moses and Aaron, saying: "Take a census of the sons of Kohath from among the children of Levi, by their families, by their fathers' house, from thirty years old and above, even to fifty years old, all who enter the service to do the work in the tabernacle of meeting."

a. Take a census of the sons of Kohath: Among the males of the family of Kohath, only those between thirty and fifty were allowed to actually do the work of the sanctuary. In some ways, this was thought to be the "prime" of a man's life (combining both wisdom and physical strength) and God wanted the best from the family of Kohath.

2. (4-14) The packing of the furniture and utensils of the tabernacle.

"This is the service of the sons of Kohath in the tabernacle of meeting, relating to the most holy things: When the camp prepares to journey, Aaron and his sons shall come, and they shall take down the covering veil and cover the ark of the Testimony with it. Then they shall put on it a covering of badger skins, and spread over that a cloth entirely of blue; and they shall insert its poles. On the table of showbread they shall spread a blue cloth, and put on it the dishes, the pans, the bowls, and the pitchers for pouring; and the showbread shall be on it. They shall spread over them a scarlet cloth, and cover the same with a covering of badger skins; and they shall insert its poles. And they shall take a blue cloth and cover the lampstand of the light, with its lamps, its wick-trimmers, its trays, and all its oil vessels, with which they service it. Then they shall put it with all its utensils in a covering of badger skins, and put it on a carrying beam. Over the golden altar they shall spread a blue cloth, and cover it with a covering of badger skins; and they shall insert its poles. Then they shall take all the utensils of service with which they minister in the sanctuary, put them in a blue cloth, cover them with a covering of badger skins, and put them on a carrying beam. Also they shall take away the ashes from the altar, and spread a purple cloth over it. They shall put on it all its implements with which they minister there; the firepans, the forks, the shovels, the basins, and all the utensils of the altar; and they shall spread on it a covering of badger skins, and insert its poles."

a. When the camp prepares to journey: On the way to the Promised Land, the tabernacle furniture would have to travel and be carried great distances. But first, it must be packed properly to ensure its safe travel. Since the furniture itself was holy, it had to be covered and packed by Aaron and the priests before the sons of Kohath could get to it.

3. (15-20) The moving of the furniture and utensils of the tabernacle.

"And when Aaron and his sons have finished covering the sanctuary and all the furnishings of the sanctuary, when the camp is set to go, then the sons of Kohath shall come to carry them; but they shall not touch any holy thing, lest they die. These are the things in the tabernacle of meeting which the sons of Kohath are to carry. The appointed duty of Eleazar the son of Aaron the priest is the oil for the light, the sweet incense, the daily grain offering, the anointing oil, the oversight of all the tabernacle, of all that is in it, with the sanctuary and its furnishings." Then the LORD spoke to Moses and Aaron, saying: "Do not cut off the tribe of the families of the Kohathites from among the Levites; but do this in regard to them, that they may live and not die when they approach the most holy things: Aaron and his sons shall go in and appoint each of them to his service and his task. But they shall not go in to watch while the holy things are being covered, lest they die."

a. When the camp is set to go, then the sons of Kohath shall come to carry them; but they shall not touch any holy thing, lest they die: The Kohathites were forbidden to touch any of the tabernacle furniture; it was made with poles that one could use to carry the furniture without touching the item itself.

b. The appointed duty of Eleazar: Eleazar, the eldest surviving son of Aaron the high priest, supervised the work of the Kohathites.

B. The duty of the Gershonites.

1. (21-23) Those fit for service.

Then the LORD spoke to Moses, saying: "Also take a census of the sons of Gershon, by their fathers' house, by their families. From thirty years old and above, even to fifty years old, you shall number them, all who enter to perform the service, to do the work in the tabernacle of meeting."

2. (24-28) The duties of the Gershonites.

"This is the service of the families of the Gershonites, in serving and carrying: They shall carry the curtains of the tabernacle and the tabernacle of meeting with its covering, the covering of badger skins that is on it, the screen for the door of the tabernacle of meeting, the screen for the door of the gate of the court, the hangings of the court which are around the tabernacle and altar, and their cords, all the furnishings for their service and all that is made for these things: so shall they serve. Aaron and his sons shall assign all the service of the sons of the Gershonites, all their tasks and all their service. And you shall appoint to them all their tasks as their duty. This is the service of the families of the sons of Gershon in the tabernacle of meeting. And their duties shall be under the authority of Ithamar the son of Aaron the priest."

a. This is the service of the families of the Gershonites: They had oversight of the coverings of the tabernacle; the skins and artistically woven designs that made up the walls and the roof of the tent; they did this under the supervision of Aaron's son Ithamar.

C. The duty of the family of Merari.

1. (29-30) Those fit for service.

"As for the sons of Merari, you shall number them by their families and by their fathers' house. From thirty years old and above, even to fifty years old, you shall number them, everyone who enters the service to do the work of the tabernacle of meeting."

2. (31-33) The duties of the family of Merari.

"And this is what they must carry as all their service for the tabernacle of meeting: the boards of the tabernacle, its bars, its pillars, its sockets, and the pillars around the court with their sockets, pegs, and cords, with all their furnishings and all their service; and you shall assign to each man by name the items he must carry. This is the service of the families of the sons of Merari, as all their service for the tabernacle of meeting, under the authority of Ithamar the son of Aaron the priest."

a. This is what they must carry as all their service for the tabernacle of meeting: They had the job of packing and transporting the boards and pillars of the tabernacle; this was important work, because of all the precious metals used, the weight of the tabernacle was some 19,000 pounds.

b. You shall assign to each man by name the items he must carry: This wasn't "volunteer" work. Moses and Aaron assigned to each man by name the items he must carry. With such valuable cargo, and such a long distance, it was an important job to do.

D. Summary of the census of the Levites.

1. (34-48) The final count according to the families.

And Moses, Aaron, and the leaders of the congregation numbered the sons of the Kohathites by their families and by their fathers' house, from thirty years old and above, even to fifty years old, everyone who entered the service for work in the tabernacle of meeting; and those who were numbered by their families were two thousand seven hundred and fifty. These were the ones who were numbered of the families of the Kohathites, all who might serve in the tabernacle of meeting, whom Moses and Aaron numbered according to the commandment of the LORD by the hand of Moses. And those who were numbered of the sons of Gershon, by their families and by their fathers' house, from thirty years old and above, even to fifty years old, everyone who entered the service for work in the tabernacle of meeting; those who were numbered by their families, by their fathers' house, were two thousand six hundred and thirty. These are the ones who were numbered of the families of the sons of Gershon, of all who might serve in the tabernacle of meeting, whom Moses and Aaron numbered according to the commandment of the LORD. Those of the families of the sons of Merari who were numbered, by their families, by their fathers' house, from thirty years old and above, even to fifty years old, everyone who entered the service for work in the tabernacle of meeting; those who were numbered by their families were three thousand two hundred. These are the ones who were numbered of the families of the sons of Merari, whom Moses and Aaron numbered according to the word of the LORD by the hand of Moses. All who were numbered of the Levites, whom Moses, Aaron, and the leaders of Israel numbered, by their families and by their fathers' houses, from thirty years old and above, even to fifty years old, everyone who came to do the work of service and the work of bearing burdens in the tabernacle of meeting; those who were numbered were eight thousand five hundred and eighty.

2. (49) The organization and order of the Levites.

According to the commandment of the LORD they were numbered by the hand of Moses, each according to his service and according to his task; thus were they numbered by him, as the LORD commanded Moses.

a. According to the commandment of the LORD they were numbered: We remember that this census was commanded by God and had a definite purpose in His plan.

b. Each according to his service and according to his task: Each of these had a role to play in doing the work of tabernacle, and God made them all dependent on each other to do that work.

i. "It is worthy of note that these Levites, although they were all equally consecrated to God, had not all exactly the same work to perform. God is not the God of all uniformity. There is a wondrous unity of plan and design in all that he does, but there is also an equally marvelous variety." (Spurgeon)

ii. Paul says the church is to work like a body - many parts, looking different, doing different jobs, meeting different needs, some more visible, some less, but all essential - and all with the same DNA code.

iii. Much trouble is caused in the service of the LORD by those who desire a different calling than they have, or who are jealous of those who have a different calling, or by those who exalt one calling and abase another. Everyone has a place and a job, and all can set themselves to do it.

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

Commentary -- Other

Critics Ask: Num 4:3

NUMBERS 4:3 —How can the age for Levitical service be 30, when Numbers 8:24 says 25, and Ezra 3:8 says 20?

PROBLEM: According to Numbers 4:3 , at 30 years of age a Levite would “enter the service to do the work in the tabernacle of meeting.” However, Numbers 8:24 states, “this is what pertains to the Levites: From twenty-five years old and above one may enter to perform service in the work of the tabernacle of meeting,” and Ezra 3:8 says that Levites “from twenty years old and above” were appointed to oversee the work of rebuilding the house of the Lord. Is there a contradiction between these passages?

SOLUTION: First, there is a distinction made in the text between the type of service which is rendered in each case. In Numbers 4:3 the passage talks about anyone entering into the service to perform the business (melakah, business or occupation) of the tabernacle. Numbers 8:24 is referring to those who come “to perform service in the work (baabodath, meaning work or labor) of the tabernacle.” The difference indicates that the younger men, referred to in Numbers 8:24 , were probably apprentices who engaged in the manual labor while in training. Later they were admitted to the official service of the tabernacle business at age 30 according to Numbers 4:3 .

Second, Ezra 3:8 specifically states that these Levites were appointed “to oversee the work of the house of the Lord.” This was not the official service of the tabernacle. Rather, this was the work of overseeing the rebuilding of the temple. Also, due to the fact that the number of Levites who had returned from the captivity was, according to Ezra 2:40 and Nehemiah 7:43 , only 74, it was necessary to employ them at a younger age to have a sufficient number to oversee the work. Also, David employed the Levites from age twenty, and he did so because, “They [the Levites] shall no longer carry the tabernacle, or any of the articles for its service” ( 1 Chron. 23:26 ). Apparently the work of transporting the tabernacle from place to place in the wilderness journeys required a more mature and stronger person. This practice, apparently begun by David, was followed down to Ezra’s time.   

Critics Ask: Num 4:6

NUMBERS 4:6 —Were the staves to remain in the Ark or to be removed?

PROBLEM: According to Exodus 25:15 , “The poles shall be in the rings of the ark: they shall not be taken from it.” But, in the Numbers passage it says that when the ark was moved by the Levites “they shall insert its poles.” This seems to be conflicting instructions.

SOLUTION: The Hebrew word for “insert” (sum or sim) has a wide range of meanings, including, leave, put, place, set, and turn. Hence, it may mean no more than the priests were to fasten or adjust the poles when they moved the ark so that it did not slip when being moved. This would make sense in view of the command not to remove the poles from the ark.   

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 4 (Chapter Introduction)

Overview

Num 4:1, The age at which the Levites were to begin to serve, and the duration of the service; Num 4:4, The duty of the Kohathites; Num 4:16, The charge of Eleazar; Num 4:17, The office of the priests; Num 4:21, The duty of the Gershonites; Num 4:29, of the Merarites; Num 4:34, The number of the Kohathites; Num 4:38, of the Gershonites Num 4:42, and of the Merarites.

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 4 (Chapter Introduction)

CHAPTER 4 .

God commands the Levites to be numbered from thirty till fifty years, fit for the service of the tabernacle; their charge, Num 4:1-16 . Of the Kohathites, Num 4:17-20 . Of the Gershonites, Num 4:21-28 . Of the sons of Merari, Num 4:29-33 . The number of each, Num 4:34-45 . Of all in general, Num 4:46-49 .

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 4 (Chapter Introduction)

(Num 4:1-3) The Levites' service.

(v. 4-20) The duties of the Kohathites.

(Num 4:21-33) The duties of the Gershonites and Merarites.

(v. 34-49) The numbers of the serviceable Levites.

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 4 (Chapter Introduction)

In the former chapter an account was taken of the whole tribe of Levi, in this we have an account of those of that tribe who were in the prime of their time for service, betwixt thirty and fifty years old. I. The serviceable men of the Kohathites are ordered to be numbered, and their charges are given them (v. 2-20). II. Of the Gershonites (Num 4:24-28). III. Of the Merarites (Num 4:29-33). IV. The numbers of each, and the sum total at last, are recorded (Num 4:34, etc.).

Constable: Numbers (Book Introduction)

Introduction

Title

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

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

Date and Writer

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

Scope and purpose

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

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

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

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

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

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

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

Theme

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

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

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

Message⁸

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Numbers (Outline)

Outline

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

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

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

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

3. The departure from Sinai ch. 10

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

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

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

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

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

1. The second census ch. 26

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

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

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

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

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

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

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

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

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

Gill: Numbers 4 (Chapter Introduction)

INTRODUCTION TO NUMBERS 4

This chapter relates an order to number the Levites fit for business, and gives an account of the time and age when they should enter into service, and how long they should continue therein, Num 4:1; what their particular service should be; and first of the Kohathites, Num 4:4; next of the Gershonites, Num 4:21; and then of the Merarites, Num 4:29; after which Moses and Aaron, with the chief of the congregation, numbered each of them, even as many as were at the age fit for service, as the Kohathites, Num 4:34; the Gershonites, Num 4:38; the Merarites, Num 4:42; the sum total of which is given, Num 4:46.