Text -- Numbers 4:3 (NET)

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.

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.

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.

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

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

Commentary -- Word/Phrase Notes (per Verse)

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.

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)

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.

Commentary -- Verse Notes / Footnotes

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.”

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.

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.

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.

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.

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.

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.   

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

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

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

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

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

Gill: Numbers 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.