Text -- Numbers 8:14-26 (NET)

8:14 And so you are to separate the Levites from among the Israelites, and the Levites will be mine. 8:15 “After this, the Levites will go in to do the work of the tent of meeting. So you must cleanse them and offer them like a wave offering. 8:16 For they are entirely given to me from among the Israelites. I have taken them for myself instead of all who open the womb, the firstborn sons of all the Israelites. 8:17 For all the firstborn males among the Israelites are mine, both humans and animals; when I destroyed all the firstborn in the land of Egypt I set them apart for myself. 8:18 So I have taken the Levites instead of all the firstborn sons among the Israelites. 8:19 I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the work for the Israelites in the tent of meeting, and to make atonement for the Israelites, so there will be no plague among the Israelites when the Israelites come near the sanctuary.” 8:20 So Moses and Aaron and the entire community of the Israelites did this with the Levites. According to all that the Lord commanded Moses concerning the Levites, this is what the Israelites did with them. 8:21 The Levites purified themselves and washed their clothing; then Aaron presented them like a wave offering before the Lord, and Aaron made atonement for them to purify them. 8:22 After this, the Levites went in to do their work in the tent of meeting before Aaron and before his sons. As the Lord had commanded Moses concerning the Levites, so they did.

The Work of the Levites

8:23 Then the Lord spoke to Moses: 8:24 “This is what pertains to the Levites: At the age of twenty-five years and upward one may begin to join the company in the work of the tent of meeting, 8:25 and at the age of fifty years they must retire from performing the work and may no longer work. 8:26 They may assist their colleagues in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish the Levites regarding their duties.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 8:15

Into the court, where they were to wait upon the priests at the altar of burnt-offering; and, at present, into the tabernacle, to take it down and set it up.

Wesley: Num 8:19

To serve God in their stead, to do what otherwise they had been obliged to do in their own persons.

Wesley: Num 8:19

Not by offering sacrifices, which the priests alone might do, but by assisting the priests in that expiatory work, and by a diligent performance of all the parts of their office, whereby God was pleased both with them and with the people.

Wesley: Num 8:19

This is added as a reason why God appointed them to serve in the tabernacle, that they might guard it, and not suffer any of the people to come near it, or meddle with holy things, which if they did, it would certainly bring a plague upon them.

Wesley: Num 8:26

By way of advice, and assistance in lesser and easier works.

JFB: Num 8:14

That is, exempt from all military duty or secular work--free from all pecuniary imposition and wholly devoted to the custody and service of the sanctuary.

JFB: Num 8:15

Into the court, to assist the priests; and at removal into the tabernacle--that is, into the door of it--to receive the covered furniture.

JFB: Num 8:19

To aid the priests in that expiatory work; or, as the words may be rendered, "to make redemption for" the Levites being exchanged or substituted for the first-born for this important end, that there might be a sanctified body of men appointed to guard the sanctuary, and the people not allowed to approach or presumptuously meddle with holy things, which would expose them to the angry judgments of Heaven.

JFB: Num 8:24

(Compare Num 4:3). They entered on their work in their twenty-fifth year, as pupils and probationers, under the superintendence and direction of their senior brethren; and at thirty they were admitted to the full discharge of their official functions.

JFB: Num 8:25

That is, on the laborious and exhausting parts of their work.

JFB: Num 8:26

In the performance of easier and higher duties, instructing and directing the young, or superintending important trusts. "They also serve who only wait" [MILTON].

Clarke: Num 8:17

For all the first-born - are mine - See the manner of redeeming the first-born, Num 18:6.

Clarke: Num 8:21

And Aaron made an atonement for them - Though the Levites had been most solemnly consecrated to the Lord’ s service, and though all legal washings and purifications were duly performed on the occasion, yet they could not approach God till an atonement had been made for them. How strange is it, after all these significations, of the will and purpose of God relative to man, that any priest or any people will attempt to draw nigh to God without an atonement! As sure as God hath spoken it, there is no entrance into the holiest but through the blood of Jesus, Heb 10:19, Heb 10:20.

Clarke: Num 8:24

From twenty and five years old - See the note on Num 4:3, where the two terms of twenty-five and thirty years are reconciled.

Clarke: Num 8:26

To keep the charge, and shall do no service - They shall no longer be obliged to perform any laborious service, but act as general directors and counsellors; therefore they were to be near the camp, sing praises to God, and see that no stranger or unclean person was permitted to enter. So the Jews and many other persons have understood this place

1.    If it required so much legal purity to fit the Levites for their work in the tabernacle, can we suppose that it requires less spiritual purity to fit ministers of the Gospel to proclaim the righteousness of the Most High, and administer the sacred ordinances of Christianity to the flock of Christ? If these must be without spot, as the priests before without blemish, and these were only typical men, we may rest assured that a Christian minister requires no ordinary measures of holiness to prepare him for an acceptable and profitable discharge of his office

2.    If the Christian ministry be established to prepare men for the kingdom of God, of the holiness of which the purity of the camp was but a faint emblem, how can any man expect to enter that place of blessedness, who has not his heart sprinkled from an evil conscience, and his body washed with pure water; his life and conversation agreeable to the sacred precepts laid down in the Gospel of Christ? If the law of Moses were more read in reference to the Gospel, the Gospel itself and its requisitions would be much better understood

Reader, however it may be with thee, Antinomianism is more general among religious people than is usually imagined. What multitudes of all denominations are expecting to enter into the kingdom of God without any proper preparation for the place! Without holiness none shall see the Lord; and from this decision of the Divine justice there shall never be any appeal.

Calvin: Num 8:16

16.For they are wholly given Lest the other tribes should complain that the number of the people was diminished, God declares that the Levites were alienated from the race of Abraham, since He had acquired them to Himself when He smote all the first-born of Egypt; for it is certain that the first-born of the people, as well as those of their animals, were miraculously rescued from the common destruction. Since, then, God delivered them by special privilege, He thus bound them to Himself by the blessing of their redemption. But this reason would seem no longer to hold good, when God, in demanding the price of redemption, set the first-born free, ¹⁷⁸ as was elsewhere stated; else He would require the same thing twice over, which would be unjust. The solution, however, of this is easy; when, in the first census, the first-born of the twelve tribes were counted, they were found to exceed the Levites in number. An exchange was then made, viz., that all the first-born of the twelve tribes, being 22,000 in number, should be free from the tribute, and that God should take the Levites in their place as His ministers. Only 273 were redeemed, because this was the excess of their number above that of the Levites. Thus was it brought to pass, that God was content with these just and equal terms, so as not to oppress the people by a heavy burden. But this compensation, which was only made on that one particular day, did not prevent the Israelites from owing their children, who were not then born, to God. Since, then, this obligation still lay upon them as regarded their posterity, the law was passed that they should redeem their first-born. If any should object that it was not fair for those who should be born of the Levites to be consecrated to God, — I reply, that on this point there was no unfairness, for of whatever tribe they might be descended, they were already His property, together with all their offspring; the condition of the people was not therefore made worse by the exchange; and hence, in all equity, God appointed for the future at what price the Israelites should redeem their first-born. In saying that they were “given” to Him, He means to assert that they were His by compact; ¹⁷⁹ and in this sense He declares that from the day in which He smote the first-born of Egypt, the first-born of Israel had become His; and then adds, that He then took the Levites; as much as to say, that He only dealt with his people with respect to the time past.

Calvin: Num 8:19

19.And I have given the Levites He declares on what terms He desires to have them as His own, viz., that they may be directed by Aaron, and obey his commands; for by “a gift” is not to be understood such an act as that whereby a person resigns and cedes his own right to another; but, when He devotes them to the ministry of the sanctuary, He desires that they should have a leader and master. At the end of the verse, Moses teaches that this is done for the advantage and profit of the whole people: whence it follows, that there was no room for ill-will towards them, unless the people should perhaps be annoyed that God had taken measures for their welfare. A two-fold advantage is pointed out; first, because they were to be the intercessors or ministers of reconciliation, (for either sense would be appropriate;) secondly, because, whilst they would be the guardians of the sanctuary, they would prevent the Israelites from bringing destruction upon themselves, by their rash approach to it.

Calvin: Num 8:20

20.And Moses, and Aaron, and all the congregation The Levites also are now inaugurated for the performance of their duties, but in their proper order, because their condition was inferior. Here it must be noted that the sons of Moses and their descendants were placed in this lower rank, and excluded from all expectation of the priesthood. Hence the ingratitude of the whole people, and especially of the tribe of Levi, was all the more base, when they presumptuously sought the honor from which Moses had shut out his children for ever. It was then no ordinary act of obedience in him to execute what God had appointed respecting the Levites. Aaron is here mentioned, because he consecrated the Levites in right of his priesthood. As regards the people, their consent is merely commended, because they agreed to what was the pleasure of God. But this virtue in them only increased their ignominy afterwards, when they sought to overthrow that divine decree of which they had approved.

Calvin: Num 8:21

21.And the Levites were purified, and they washed their clothes We have already spoken of the washing, for since it was required of all private individuals, much less would it be allowable for the Levites to handle the sacred things, unless they were first purified. But what follows as to their presentation by the hands of Aaron, was a shadowing forth by symbol of the truth, which at length shone out at the coming of Christ; for it had been of old predicted by the Prophets, that, in the renovation of the Church, those who had hitherto been but of the multitude should become Levites. Therefore, by this figure, God would declare that none even of His elect servants would be approved of and accepted by Him, unless sanctified by the one Priest. ⁴¹⁵ And thence an atonement is joined with their offering, in order that the Levites might be pure.

Calvin: Num 8:22

22.And after that went the Levites in to do their service In these words Moses signifies that, in the type, nothing was omitted relative to the ancient priesthood which pertains to the legitimate service of God, the main point in which is obedience, and thence the purity which flows from it. The Levites are said to have done their service before Aaron, because they humbly submitted themselves to the yoke, and allowed themselves to be controlled by the will of the priest, since God had so enjoined. But the progress of the history will presently shew how prone man’s nature is to rebellion. Hence it arises that the end does not always correspond with the beginning, but that sad and unhappy conclusions sometimes follow successful commencements.

Calvin: Num 8:24

24.This is it, that belongeth to the Levites The age is here prescribed when the Levites should begin and end the execution of their office. God commands them to commence in their 25^th year and grants them their dismissal in their 50^th; and for both these provisions there is very good reason. For, if they had been admitted in early youth, their levity might have greatly detracted from the reverence due to sacred things: not only because those, whose manhood is not yet mature, are generally given to pleasure and intemperance, but because either by negligence, or levity, or want of thought, or ignorance and error, they might have made many grievous mistakes in the service of God; and, whilst they were by no means fitted to exercise their charge until they should have attained prudence and gravity, so also, lest they should fail from old age, it was right that they should be seasonably dismissed; for as we have before said, their duties were laborious, and such as demanded bodily strength. If, however, any should choose to make an application of this to the pastoral office, it should be generally remembered, that none should be chosen to it except such as have already given proofs of their moderation, and float those who diligently devote themselves to it should not be unreasonably pressed upon, nor should more be required of them than their ability can bear; for some foolishly count their years, as if it were a sin to choose a pastor before his 24^th year, although he might be otherwise fully provided with the necessary qualifications.

Defender: Num 8:24

The sons of Kohath (a family of the Levites) should serve in the work of the tabernacle during the period of their lives between ages thirty and fifty (Num 4:3). The same was true of the Gershonites (Num 4:23) and the sons of Merari (Num 4:30). Evidently the young Levites began a sort of apprenticeship at age twenty-five then entered the full responsibilities of service at age thirty, and retired from active tabernacle service at age fifty. Many years later, after the temple had replaced the tabernacle, David changed the entrance age to age twenty (1Ch 23:24-27)."

TSK: Num 8:14

separate : Num 6:2; Deu 10:8; Rom 1:1; Gal 1:15; Heb 7:26

and the Levites : Num 8:17, Num 3:45, Num 16:9, Num 16:10, Num 18:6; Mal 3:17

TSK: Num 8:15

go in : Num 8:11, Num 3:23-37, 4:3-32; 1Chr. 23:1-32, 25:1-26:32

and offer : Num 8:11, Num 8:13, Num 3:12

TSK: Num 8:16

wholly given : Nethunim , nethunim , ""given, given.""The word being repeated, ""because,""says Bp. Patrick, ""the children of Israel had devoted them to him, by laying their hands upon them (Num 8:10), and Aaron had waved them as a wave-offering to the Lord""(Num 8:11).

instead of such : Houbigant, on the authority of the Samaritan, reads, ""instead of every first-born of the children of Israel, who openeth the womb.""Num 3:12, Num 3:45

TSK: Num 8:17

all the : Num 3:13; Exo 13:2, Exo 13:12-15; Luk 2:23

on the day : Exo 12:29; Psa 78:51, Psa 105:36, Psa 135:8; Heb 11:28

I sanctified : Exo 13:14, Exo 13:15, Exo 29:44; Lev 27:14, Lev 27:15, Lev 27:26; Eze 20:12; Joh 10:36, Joh 17:19; Heb 10:29; Jam 1:18

TSK: Num 8:19

I have given : Num 3:6-9, Num 18:2-6; 1Ch 23:28-32; Eze 44:11-14

a gift : Heb. given

that there : Num 1:53, Num 16:46, Num 18:5; 1Sa 6:19; 2Ch 26:16-20

TSK: Num 8:21

were purified : Num 8:7, Num 19:12, Num 19:19

offered : Num 8:11-13, Num 8:15, Num 3:12

Aaron made : Num 8:12

TSK: Num 8:22

after that : Num 8:15; 2Ch 30:15-17, 2Ch 30:27, 2Ch 31:2, 2Ch 35:8-15

as the Lord : Num. 8:5-26

TSK: Num 8:24

from twenty : In Num 4:3, the Levites are appointed to the service of the tabernacle at the age of 30 years; and in 1Ch 23:24, they are ordered to commence their work at 20 years of age. In order to reconcile this apparent discrepancy, it is to be observed:

1.    At the time of which Moses speaks in Num 4:3, the Levitical service was exceedingly severe, and consequently required full grown, robust men, to perform it; the age of 30 was therefore appointed as the period for commencing this service, the weightier part of which was probably there intended.

2.    In this place God seems to speak of the service in a general waycaps1 . hcaps0 ence the age of 25 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 20 years was the age appointed. Num 4:3, Num 4:23; 1Ch 23:3, 1Ch 23:24-27, 1Ch 28:12, 1Ch 28:13

wait upon : Heb. war the warfare of, etc. 1Co 9:7; 2Co 10:4; 1Ti 1:18, 1Ti 6:12; 2Ti 2:3-5

TSK: Num 8:25

cease waiting upon the service thereof : Heb. return from the warfare of the service, Num 4:23; 2Ti 4:7; The Levites, above fifty years of age, might superintend and assist their junior brethren in the ordinary offices, and give them and the people counsel and instruction; but they were exempted from carrying the tabernacle and from other laborious services. It is remarkable, that no law was made concerning the age at which the priests should begin to officiate, and though various blemishes disqualified them for the service of the sanctuary, yet they continued their ministrations till death, if capable. On the other hand, nothing is said concerning any bodily defects or blemishes disqualifying the Levites; but the time of their service is expressly settled. Their work was far more laborious than that of the priests; it is therefore likely that the priests would not begin very early to officiate; and the wisdom and experience of age would increase, rather than diminish, their fitness for the sacred duties of their office.

TSK: Num 8:26

to keep : Num 1:53, Num 3:32, Num 18:4, Num 31:30; 1Ch 23:32, 1Ch 26:20-29; Eze 44:8, Eze 44:11

and shall : 1Ti 4:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 8:5-22

The Levites could only undertake their duties Num. 3; 4 after the formal exchange of the Levites for the first-born Num 3:44-51.

The distinction between the "consecration"of the priests Lev. 8 and the less solemn "purification"Num 8:21 of the Levites is marked. These rites of purification are similar to those incumbent on the priests of Egypt.

Num 8:7

Water of purifying - literally, "sin water:"i. e. water to cleanse from sin; no doubt taken from the laver of the sanctuary, which was used by the priests for purification before they went into the tabernacle to minister (compare Num 5:17; Exo 30:18 ff).

The "sprinkling"of so large a body of men could have been only general, but tokens of individual purification are specified (compare also Lev 14:8).

Num 8:8

The two bullocks were "to make an atonement for the Levites,"and therefore are presented in their name. These offerings are similar to those prescribed in Lev 8:14 ff at the consecration of the priests, except that the burnt-offering was on that occasion a ram. The larger victim corresponds to the larger number of the Levites.

Num 8:10

The children of Israel - i. e. through the heads of their tribes, who Num 7:2 no doubt acted for their tribesmen. This act, the distinguishing feature of the ceremony, represented the transfer to the Levites of the sacred duties originally incumbent on the whole people.

Num 8:11

Offer ... offering - Compare the margin Aaron pointed to the Levites, and then waved his hands, indicating (compare Lev 7:30 note) that the offering was dedicated to God, and, again, by grant from Him, withdrawn for the use of the priests.

Num 8:19

Make an atonement for the children of Israel - i. e. by performing those services which were due from the children of Israel; the omission of which by the children of Israel would, but for the interposition of the Levites, have called down "wrath"from God, or Num 1:53 "plague."The institution of the Levites was an extension of that mediatorial system which the people themselves, terrified at the direct manifestations to them of the divine presence, desired; see Deu 5:25. Further, it is suggested to us here as an act of mercy on the part of God; yet even the priests and Levites themselves were not always sufficiently heedful and reverent. Compare Num 17:10; Lev 10:1 ff; 2Sa 6:6 following.

Num 8:21

Were purified - Rather, purified themselves; as directed in Num 8:7.

Barnes: Num 8:24

Twenty and five years old and upward - The permanent limit as distinguished from the temporary Num 4:3, Num 4:23, Num 4:30, though David found it necessary to extend the period of the Levites’ service by causing it to commence at 20 years of age 1Ch 23:24-28. This rule continued in force from the time of David downward (compare on 2Ch 31:17; Ezr 3:8).

Poole: Num 8:15

The Levites go in to wit, into the court, where they were to wait upon the priests at the altar of burnt-offering; and, at present, into the tabernacle, to take it down and set it up.

Poole: Num 8:16

They are given unto me by the people’ s consent, as well as taken (as it follows) by my choice and command. See Num 3:9 .

Poole: Num 8:19

The service of the children of Israel i.e. to serve God in their stead and behalf, to do what otherwise they had been obliged to do in their own persons.

In the tabernacle: how in it, See Poole "Num 8:15" .

To make an atonement for the children of Israel not by offering sacrifices, which the priests alone might do, but by assisting the priests in that expiatory work, and by a diligent performance of all the parts of their office, whereby God was pleased both with them and with the people. That there be no plague : this is added as a reason why God appointed them to serve in or about the tabernacle, that they might watch and guard it, and not suffer any of the people to come near it, or meddle with holy things, which if they did, it would certainly bring a plague upon them.

Poole: Num 8:21

The Levites were purified by washing and sprinkling and sacrifices. See Lev 15:13-15 Num 19:11 , &c.

Poole: Num 8:22

Before Aaron and his sons in their presence, and by their direction and appointment.

Poole: Num 8:24

From twenty and five years old See Poole "Num 4:3".

Poole: Num 8:25

i.e. Upon the difficult and cumbersome part of their work.

Poole: Num 8:26

With their brethren by way of advice, and assistance in lesser and easier works.

Haydock: Num 8:14

Mine. Free from the burdens of the state, and employed in singing and keeping the doors of the sanctuary. (Menochius)

Haydock: Num 8:15

Into, or "towards, about;" for the priests alone could enter in. Hebrew, "the Levites shall go in (or be admitted) to do the service of the tabernacle," and to remove it, &c., ver. 19. (Haydock)

Haydock: Num 8:21

Lifted. Hebrew tenupha, Exodus xxix. 24. Perhaps only a few were received at once. (Menochius) ---

Prayed. Hebrew means also "to expiate, or redeem," as ver. 19.

Haydock: Num 8:25

Serve, in any laborious functions, as the original imports.

Haydock: Num 8:26

Ministers. Hebrew, "to watch over," (Calmet) direct, and "train up their brethren," Samaritan. (Grotius)

Gill: Num 8:14

Thus shalt thou separate the Levites from among the children of Israel,.... By sprinkling the water of purification upon them; by offering sacrifices for them; by presenting them before the Lord, with the hands of the people of Israel put upon them; by offering and waving them before the Lord, and by setting them before Aaron and his sons, as their ministers:

and the Levites shall be mine: in a special and peculiar manner devoted to his service, and by him given to his priests for that purpose; so the Targums of Onkelos and Jonathan,"and the Levites shall minister before me.''

Gill: Num 8:15

And after that shall the Levites go in,.... Not into the sanctuary, where only the priests entered, much less into the most holy place, where only the high priest went, and that but once a year, in neither of which places the Levites had anything to do, but into the court of the tabernacle:

to do the service of the tabernacle of the congregation: to watch there, and to assist the priests at the altar of burnt offering, to take down the tabernacle and bear the vessels of it, and set it up, as occasion required:

and thou shalt cleanse them, and offer them for an offering; cleanse them by sprinkling the water of purifying on them, and offer them by waving them as before; and indeed this is no new thing which is here observed, but what was already done, and therefore should be rendered, "when thou shalt have cleansed them", or "after thou hast cleansed them", &c. and so the particle "vau" is sometimes used ^t.

Gill: Num 8:16

For they are wholly given unto me from among the children of Israel,.... All of them, entirely, and most certainly; or, "given, given" ^u, which is repeated for the confirmation of it; or because of their being twice given, first to the Lord by the children of Israel, and then by the Lord to Aaron and his sons, as Chaskuni; though Jarchi interprets it of the different parts of their service they were devoted to, given for bearing and carrying the vessels of the sanctuary, and given for the song, or to be singers in the temple:

instead of such as open, every womb, even instead of the firstborn of all the children of Israel have I taken them unto me; See Gill on Num 3:12, and See Gill on Num 3:13.

Gill: Num 8:17

For all the firstborn of the children of Israel are mine,

both men and beasts,.... Not only in common with other of his creatures, but in a special respect on account of his signal deliverance of them; they were his, as Jarchi expresses it, by the line of judgment, or rule of justice and equity, because he protected them among the firstborn of the Egyptians, saved them when he slew theirs, as follows:

in the day that I smote every firstborn in the land of Egypt; both of men and beasts:

I sanctified them for myself; claimed them as his own, and set them apart for his own use, or ordered them to be set apart: see Exo 13:2.

Gill: Num 8:18

And I have taken the Levites for all the firstborn of the children of Israel. Gave up his right in the firstborn, and instead of them took the Levites for his use and service: see Num 3:12.

Gill: Num 8:19

And I have given the Levites as a gift to Aaron and his sons, from among the children of Israel,.... Or I have given the Levites that were given; that is, the Lord gave to Aaron and his sons the Levites, that were first given to him; as they were, when brought before him, and the children of Israel laid hands on them, and they were offered before the Lord, Num 8:10,

to do the service of the children of Israel in the tabernacle of the congregation; to do what otherwise they must have done, watch and guard the tabernacle, carry the sacrifices to the priests, assist them at the altar, take down and set up the tabernacle, and carry it, and the vessels of it, from place to place:

and to make an atonement for the children of Israel; not by offering sacrifices for them, which was the work of the priests, but by being now offered themselves, Num 8:10; that they themselves might be the atonement of their souls as Aben Ezra expresses it, as well as they were by their service hereafter a means of preserving the Israelites from death; which may be interpreted of making an atonement, which Phinehas is said to do by his deed, though no sacrifice was offered, Num 25:7; which sense seems to be confirmed by what follows:

that there be no plague among the children of Israel, when the children of Israel come nigh to the sanctuary; by approaching nearer than they should, touching what they ought not, intruding themselves into service they were not called to, or doing it amiss, not being instructed in it, or inured to it as the Levites were. The phrase, "the children of Israel", is five times used in this verse, to denote the love of God to them, as Jarchi observes.

Gill: Num 8:20

And Moses and Aaron, and all the congregation of the children of Israel,.... The several parties concerned in the consecration of the Levites: these

did to the Levites according unto all that the Lord commanded Moses,

so did the children of Israel unto them: which, as Jarchi notes, is said to the praise of them that did it, and of what was done by them; everything was done that was ordered, and in the manner in which it was prescribed; Moses sprinkled, or ordered to be sprinkled, the water of purification on them, and set them before the tabernacle, and before the Lord; the children of Israel laid their hands on them, and Aaron waved them, offered the sacrifices for them.

Gill: Num 8:21

And the Levites were purified,.... From sin, by the sprinkling of the sin water, or water of purification on them, Num 8:7,

and they washed their clothes; that they might have no defilement about them, neither in their bodies, nor in their garments:

and Aaron offered them as an offering before the Lord; a wave offering, as in Num 8:11,

and Aaron made an atonement for them to cleanse them; by offering the sacrifices for them, Num 8:12.

Gill: Num 8:22

And after that went the Levites in,.... Into the court of the tabernacle, being at the door of it when the above rites and ceremonies of their consecration were performed:

to do their service in the tabernacle of the congregation, before Aaron and his sons; in their presence, and by their order, as they should direct them:

as the Lord had commanded Moses, so did they unto them; Aaron and his sons did to the then present Levites according to the command of God by Moses; they exactly observed every punctilio of it, and complied with it; and this the sons of Aaron did continually to the sons of the Levites, as Aben Ezra remarks, in all succeeding ages; when the Levites were consecrated to their service, the same things were done unto them that are here ordered.

Gill: Num 8:23

And the Lord spake unto Moses,.... At the same time he gave the instructions about the consecration of the Levites, the time of their entrance on their service, and of leaving it, was fixed:

saying; as follows.

Gill: Num 8:24

This is it that belongeth unto the Levites,.... The fixed and settled time for their service, as is after related:

from twenty and five years old and upward, they shall go in to wait upon the service of the tabernacle of the congregation; in Num 4:3; the time for the Levites entering on the work of the tabernacle is fixed to thirty years and upward, which Jarchi reconciles thus; at twenty five years old the Levite goes in to learn the rites of service, and he learns five years, and when thirty years of age he services; the same is observed by others ^w; but what Aben Ezra proposes seems much better; at thirty years of age a Levite entered into the service of bearing and carrying burdens; and at twenty five years of age he entered into the service of the tent or tabernacle, where he was employed in lighter service, such as opening and shutting the doors of the sanctuary, keeping out strangers and unclean persons, and singing the songs of the sanctuary; but was not concerned till thirty years of age in carrying the vessels of the sanctuary on the shoulders, as the Kohathites; or in taking down and setting up the tabernacle, loading and unloading the wagons, as the Gershonites and Merarites; which is the business assigned unto them, and spoken of in Num 4:22, where the age of thirty years, and upward, is mentioned, as the time of their entrance on it, Num 4:23.

Gill: Num 8:25

And from the age of fifty years they shall cease waiting upon the service thereof,.... The heavy service of it:

and shall serve no more; by bearing and carrying the vessels of the sanctuary upon their shoulders, as Jarchi interprets it; this, according to the Jewish writers, was only in force while the tabernacle was in the wilderness, and was moved from place to place: but when it had a fixed habitation, and that laborious service of bearing and carrying the vessels of it ceased, years made no difference in the Levites, or disqualified them for service; for it is said ^x, that the Levites were not bound by this law, but in the time of the tabernacle; but when it was at Shiloh, and at Jerusalem, where there was no bearing and carrying upon the shoulder, the Levites were not rejected on account of years, only for their voice, when they had lost that, and could not sing.

Gill: Num 8:26

But shall minister with their brethren in the tabernacle of the congregation,.... By giving advice, instructing younger Levites, and doing lighter service. Jarchi says, they shall return to shutting of doors, singing and loading wagons; but the last especially seems too burdensome: the ministry of such is explained by the next clause:

to keep the charge; of the tabernacle, to watch and observe that no stranger or unclean person enter into it; and this they were capable of when at the age of fifty, and upwards:

and shall do no service; heavy and laborious:

thus thou shall do unto the Levites touching their charge; dismiss them from service when at such an age, or however make their service easier; for this respects ancient men, as Aben Ezra notes; though it may include both their entrance on their work, and their cessation from it.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 8:14

¹ tn The vav (ו) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God’s own possession.

NET Notes: Num 8:15

¹ tn The imperfect tense could also be given the nuance of the imperfect of permission: “the Levites may go in.”

² tn Heb “to serve.”

³ tn The two verbs in the rest of this verse are perfect tenses with vav (ו) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, “and you will have cleansed,” as opposed to a summary statement, “for thus you will cleanse….”

⁴ tc The Greek text adds “before the Lord.”

NET Notes: Num 8:16

¹ tn As before, the emphasis is obtained by repeating the passive participle: “given, given to me.”

² tn Or “as substitutes” for all the firstborn of the Israelites.

NET Notes: Num 8:17

¹ tn The idiomatic “on the day of” precedes the infinitive construct of נָכָה (nakhah) to form the temporal clause: “in the day of my striking…” becomes “when I struck.”

NET Notes: Num 8:19

¹ sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2,12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22-23), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3-4), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.

NET Notes: Num 8:21

¹ tn The verb is the Hitpael of חָטָּא (khatta’). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.

NET Notes: Num 8:24

¹ tn The Hebrew text has “this [is that] which [pertains] to the Levites.” “This is what concerns the Levites, meaning, the following rulings are for them.

² tc The age of twenty-five indicated in v. 24 should be compared with the age of thirty indicated in Num 4:3,23,30. In order to harmonize the numbers given in chapter 4 with the number given in Num 8:24 the LXX (and perhaps its Hebrew Vorlage) has thirty in all of these references. See further G. J. Wenham, Numbers (TOTC 4), 97-98.

³ tn The infinitive is לִצְבֹא (litsvo’), related to the word for “host, army, company,” and so “to serve as a company.” The meaning is strengthened by the cognate accusative following it.

NET Notes: Num 8:26

¹ tn The verb is the Piel perfect of שָׁרַת (sharat, “to serve, minister”). Here the form has the vav (ו) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.

² tn Heb “brothers,” but the meaning in this context is “fellow Levites.”

³ tn Heb “you shall do, make.”

Geneva Bible: Num 8:19

And I have given the Levites [as] a gift to Aaron and to his sons from among the children of Israel, to do the service of the ^{( g )} children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the ^{( h )} sanctuary.

^{( g )} Which the Israelites should do.

^{( h )} Because the levites go into the sanctuary in their name.

Geneva Bible: Num 8:22

And after that went the Levites in to do their service in the tabernacle of the congregation ^{( i )} before Aaron, and before his sons: as the LORD had commanded Moses concerning the Levites, so did they unto them.

^{( i )} In their presence to serve them.

Geneva Bible: Num 8:25

And from the age of fifty years they shall cease waiting upon the ^{( k )} service [thereof], and shall serve no more:

^{( k )} Such office as was painful, as to bear burdens and such like.

Geneva Bible: Num 8:26

But shall minister ^{( l )} with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge.

^{( l )} In singing Psalms, instructing, counselling and keeping the things in order.

Commentary -- Verse Range Notes

TSK Synopsis: Num 8:1-26

1 How the lamps are to be lighted.

5 The consecration of the Levites.

23 The age and time of their service.

MHCC: Num 8:5-26

Here we have directions for the solemn ordination of the Levites. All Israel must know that they took not this honour to themselves, but were called of God to it; nor was it enough that they were distinguished from others. All who are employed for God, must be dedicated to him, according to the employment. Christians must be baptized, ministers must be ordained; we must first give ourselves unto the Lord, and then our services. The Levites must be cleansed. They must be clean that bear the vessels of the Lord. Moses must sprinkle the water of purifying upon them. This signifies the application of the blood of Christ to our souls by faith, that we may be fit to serve the living God. God declares his acceptance of them. All who expect to share in the privileges of the tabernacle, must resolve to do the service of the tabernacle. As, on the one hand, none of God's creatures are his necessary servants, he needs not the service of any of them; so none are merely honorary servants, to do nothing. All whom God owns, he employs; angels themselves have their services.

Matthew Henry: Num 8:5-26

We read before of the separating of the Levites from among the children of Israel when they were numbered, and the numbering of them by themselves (Num 3:6, Num 3:15), that they might be employed in the service of the tabernacle. Now here we have directions given for their solemn ordination (Num 8:6), and the performance of it, Num 8:20. All Israel must know that they took not this honour to themselves, but were called of God to it; nor was it enough that they were distinguished from their neighbours, but they must be solemnly devoted to God. Note, All that are employed for God must be dedicated to him, according as the degree of employment is. Christian musts be baptized, ministers must be ordained; we must first give ourselves unto the Lord, and then our services. Observe in what method this was done:

I. The Levites must be cleansed, and were so. The rites and ceremonies of their cleansing were to be performed, 1. By themselves. They must wash their clothes, and not only bathe, but shave all their flesh, as the leper was to do when he was cleansed, Lev 14:8. They must cause a razor to pass over all their flesh, to clear themselves from that defilement which would not wash off. Jacob, whom God loved, was a smooth man; it was Esau that was hairy. The great pains they were to take with themselves to make themselves clean teaches all Christians, and ministers particularly, by repentance and mortification, to cleanse themselves from all filthiness of flesh and spirit, that they may perfect holiness. Those must be clean that bear the vessels of the Lord. 2. By Moses. He must sprinkle the water of purifying upon them, which was prepared by divine direction. This signified the application of the blood of Christ to our souls by faith, to purify us from an evil conscience, that we may be fit to serve the living God. It is our duty to cleanse ourselves, and God's promise that he will cleanse us.

II. The Levites, being thus prepared, must be brought before the Lord in a solemn assembly of all Israel, and the children of Israel must put their hands upon them (Num 8:10), so transferring their interest in them and in their service (to which, as a part, the whole body of the people was entitled) to God and to his sanctuary. They presented them to God as living sacrifices, holy and acceptable, to perform a reasonable service; and therefore, as the offerers in all other cases did, they laid their hands upon them, desiring that their service might be accepted in lieu of the attendance of the whole congregation, particularly the first-born, which they acknowledge God might have insisted on. This will not serve to prove a power in the people to ordain ministers; for this imposition of hands by the children of Israel upon the Levites did not make them ministers of the sanctuary, but only signified the people's parting with that tribe out of their militia, and civil incorporations, in order to their being made ministers by Aaron, who was to offer them before the Lord. All the congregation of the children of Israel could not lay hands on them, but it is probable that the rulers and elders did it as the representative body of the people. Some think that the first-born did it because in their stead the Levites were consecrated to God. Whatever God calls for from us to serve his own glory by, we must cheerfully resign it, lay our hands upon it, not to detain it but to surrender it, and let it go to him that is entitled to it.

III. Sacrifices were to be offered for them, a sin-offering first (Num 8:12), and then a burnt-offering, to make an atonement for the Levites, who, as the parties concerned, were to lay their hands upon the head of the sacrifices. See here, 1. That we are all utterly unworthy and unfit to be admitted into and employed in the service of God, till atonement be made for sin, and thereby our peace made with God. That interposing cloud must be scattered before there can be any comfortable communion settled between God and our souls. 2. That it is by sacrifice, by Christ the great sacrifice, that we are reconciled to God, and made fit to be offered to him. It is by him that Christians are sanctified to the work of their Christianity, and ministers to the work of their ministry. The learned bishop Patrick's notion of the sacrifice offered by the Levites is that the Levites were themselves considered as an expiatory sacrifice, for they were given to make atonement for the children of Israel, (Num 8:19), and yet not being devoted to death, any more than the first-born were, these two sacrifices were substituted in their stead, upon which therefore they were to lay their hands, that the sin which the children of Israel laid upon them (Num 8:10) might be transferred to these beasts.

IV. The Levites themselves were offered before the Lord for an offering of the children of Israel, Num 8:11. Aaron gave them up to God, as being first given up by themselves, and by the children of Israel. The original word signifies a wave-offering, not that they were actually waved, but they were presented to God as the God of heaven, and the Lord of the whole earth, as the wave-offerings were. And in calling them wave-offerings it was intimated to them that they must continually lift up themselves towards God in his service, lift up their eyes, lift up their hearts, and must move to and fro with readiness in the business of their profession. They were not ordained to be idle, but to be active and stirring.

V. God here declares his acceptance of them: The Levites shall be mine, Num 8:14. God took them instead of the first-born (Num 8:16-18), of which before, Num 3:41. Note, What is in sincerity offered to God shall be graciously owned and accepted by him. And his ministers who have obtained mercy of him to be faithful have particular marks of favour and honour put upon them: they shall be mine, and then (Num 8:15) they shall go in to do the service of the tabernacle. God takes them for his own, that they may serve him. All that expect to share in the privileges of the tabernacle must resolve to do the service of the tabernacle. As, on the one hand, none of God's creatures are his necessary servants (he needs not the service of any of them), so, on the other hand, none are taken merely as honorary servants, to do nothing. All whom God owns he employs; angels themselves have their services.

VI. They are then given as a gift to Aaron and his sons (Num 8:19), yet so as that the benefit accrued to the children of Israel. 1. The Levites must act under the priests as attendants on them, and assistants to them, in the service of the sanctuary. Aaron offers them to God (Num 8:11), and then God gives them back to Aaron, Num 8:19. Note, Whatever we give up to God, he will give back to us unspeakably to our advantage. Our hearts, our children, our estates, are never more ours, more truly, more comfortably ours, than when we have offered them up to God. 2. They must act for the people. They were taken to do the service of the children of Israel, that is, not only to do the service which they should do, but to serve their interests, and do that which would really redound to the honour, safety, and prosperity of the whole nation. Note, Those that faithfully perform the service of God do one of the best services that can be done to the public; God's ministers, while they keep within the sphere of their office and conscientiously discharge the duty of it, must be looked upon as some of the most useful servants of their country. The children of Israel can as ill spare the tribe of Levi as any of their tribes. But what is the service they do the children of Israel? It follows, it is to make an atonement for them, that there be no plague among them. It was the priests' work to make atonement by sacrifice, but the Levites made atonement by attendance, and preserved the peace with heaven which was made by sacrifice. If the service of the priests in the tabernacle had been left to all the first-born of Israel promiscuously, it would have been either neglected or done unskillfully and irreverently, being done by those that were not so closely tied to it, nor so diligently trained to it, nor so constantly used to it, as the Levites were; and this would bring a plague among the children of Israel - meaning, perhaps, the death of the first-born themselves, which was the last and greatest of the plagues of Egypt. To prevent this, and to preserve the atonement, the Levites were appointed to do this service, who should be bred up to it under their parents from their infancy, and therefore would be well versed in it; and so the children of Israel, that is, the first-born, should not need to come nigh to the sanctuary; or, when any Israelites had occasion, the Levites would be ready to instruct them, and introduce them, and so prevent any fatal miscarriage or mistake. Note, It is a very great kindness to the church that ministers are appointed to go before the people in the things of God, as guides, overseers, and rulers, in religious worship, and to make that their business. When Christ ascended on high, he gave these gifts, Eph 4:8, Eph 4:11, Eph 4:12.

VII. The time of their ministration is fixed. 1. They were to enter upon the service at twenty-five years old, Num 8:24. They were not charged with the carrying of the tabernacle and the utensils of it till they were thirty years old, Num 4:3. But they were entered to be otherwise serviceable at twenty-five years old, a very good age for ministers to begin their public work at. The work then required that strength of body and the work now requires that maturity of judgment and steadiness of behaviour which men rarely arrive at till about that age; and novices are in danger of being lifted up with pride. 2. They were to have a writ of ease at fifty years old; then they were to return from the warfare, as the phrase is (Num 8:25), not cashiered with disgrace, but preferred rather to the rest which their age required, to be loaded with the honours of their office, as hitherto they had been with the burdens of it. They shall minister with their brethren in the tabernacle, to direct the junior Levites, and set them in; and they shall keep the charge, as guards upon the avenues of the tabernacle, to see that no stranger intruded, nor any person in his uncleanness, but they shall not be put upon any service which may be a fatigue to them. If God's grace provide that men shall have ability according to their work, man's prudence should take care that men have work only according to their ability. The aged are most fit for trusts, and to keep the charge; the younger are most fit for work, and to do the service. Those that have used the office of a servant well purchase to themselves a good degree, 1Ti 3:13. Yet indeed gifts are not tied to ages (Job 32:9), but all these worketh that one and the self-same Spirit. Thus was the affair of the Levites settled.

Keil-Delitzsch: Num 8:12-19

The Levites were then to close this transfer of themselves to the Lord with a sin-offering and burnt-offering, in which they laid their hands upon the sacrificial animals. By this imposition of hands they made the sacrificial animals their representatives, in which they presented their own bodies to the Lord as a living sacrifice well-pleasing to Him. The signification of the dedication of the Levites, as here enjoined, is still further explained in Num 8:13-19. The meaning of Num 8:13. is this: According to the command already given (in Num 8:6-12), thou shalt place the Levites before Aaron and his sons, and wave them as a wave-offering before the Lord, and so separate them from the midst of the children of Israel, that they may be Mine. They shall then come to serve the tabernacle. So shalt thou cleanse them and wave them. The same reason is assigned for this in Num 8:16, Num 8:17, as in Num 3:11-13 ( כּל בּכור for כּל־בּכור , cf. Num 3:13); and in Num 8:18 and Num 8:19, what was commanded in Num 3:6-9 is described as having been carried out. On Num 8:19 see Num 1:53.

Keil-Delitzsch: Num 8:20-22

Num 8:20-22 contain an account of the execution of the divine command.

Keil-Delitzsch: Num 8:23-26

The Levitical period of service is fixed here at twenty-five years of age and upwards to the fiftieth year. " This is what concerns the Levites, "i.e., what follows applies to the Levites. " From the age of twenty-five years shall he (the Levite) come to do service at the work of the tabernacle; and at fifty years of age shall he return from the service of the work, and not work any further, but only serve his brethren at the tabernacle in keeping charge, "i.e., help them to look after the furniture of the tabernacle. "Charge"( mishmereth ), as distinguished from "work,"signified the oversight of all the furniture of the tabernacle (see Num 3:8); "work"(service) applied to laborious service, e.g., the taking down and setting up of the tabernacle and cleaning it, carrying wood and water for the sacrificial worship, slaying the animals for the daily and festal sacrifices of the congregation, etc.

Num 8:26

"So shalt thou do to the Levites (i.e., proceed with them) in their services ." משׁמרת from משׁמרת , attendance upon an official post. Both the heading and final clause, by which this law relating to the Levites' period of service is bounded, and its position immediately after the induction of the Levites into their office, show unmistakeably that this law was binding for all time, and was intended to apply to the standing service of the Levites at the sanctuary; and consequently that it was not at variance with the instructions in ch. 4, to muster the Levites between thirty and fifty years of age, and organize them for the transport of the tabernacle on the journey through the wilderness (Num 4:3-49). The transport of the tabernacle required the strength of a full-grown man, and therefore the more advanced age of thirty years; whereas the duties connected with the tabernacle when standing were of a lighter description, and could easily be performed from the twenty-fifth year (see Hengstenberg's Dissertations , vol. ii. pp. 321ff.). At a later period, when the sanctuary was permanently established on Mount Zion, David employed the Levites from their twentieth year (1Ch 23:24-25), and expressly stated that he did so because the Levites had no longer to carry the dwelling and its furniture; and this regulation continued in force from that time forward (cf. 2Ch 31:17; Ezr 3:8). But if the supposed discrepancy between the verses before us and Num 4:3, Num 4:47, is removed by this distinction, which is gathered in the most simple manner from the context, there is no ground whatever for critics to deny that the regulation before us could have proceeded from the pen of the Elohist.

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 5:1--9:23

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

God gave the following laws to maintain holiness in the nation so He could continue to dwell among His people and bless them. This was particularly important since Israel would soon depart from Sinai to enter the Promised Land in which she would need to be holy to be victorious over her enemies. These were requirements for the whole nation, not just the priests.

"Between covenant promise and covenant possession lay a process of rigorous journey through hostile opposition of terrain and terror. Israel had to understand that occupation of the land could be achieved only through much travail, for Canaan, like creation itself, was under alien dominion and it had to be wrested away by force, by the strong arm of Yahweh, who would fight on behalf of His people."³⁴

Constable: Num 7:1--9:23

The dedication of the tabernacle chs. 7-9

The revelation of ordinances and instructions designed to enhance the spiritual sanctification of the Israelites as they journeyed on to the Promised Land ends with chapter 6. The narrative of events that transpired just before the nation began marching resumes with chapter 7.

Constable: Num 8:5-26

The consecration of the Levites 8:5-26

The consecration of the priests had taken place earlier (cf. Lev. 8). Then the people only looked on (Lev. 8:3-4). On the present occasion God set apart to His service the whole tribe of Levi that He had taken in place of the first-born sons (vv. 16-18). Now the people played a role by laying their hands on the Levites (v. 10). The Levites stood in the place of the people as their representatives whereas the priests were closer to God and farther from the people.

The consecration proceeded after the high priest lit the lamps (vv. 5-22). After the Levites washed and trimmed their hair (Heb. abar ta'ar al) to symbolize and affect cleansing, the Israelites placed their hands on them portraying the transference of responsibility from the first-born sons to them (vv. 10, 12). Thus the Levites became living sacrifices unto God (cf. Rom. 12:1-2).

Levites could perform service in the tent of meeting only between the ages of 25 and 50 (vv. 23-26). Carrying the tabernacle in transit was a task for which there were stricter qualifications (cf. 4:47) probably because of the dangers connected with this service (cf. 4:15, 20). As stated above, the Levites had to be 30 to 50 to carry the tabernacle.

"The distinctive emphasis of this section is that the Levites are nevertheless not remote from the community. Through the laying on of hands they in some sense represent the people at large, and constitute an offering from the people. Unlike the priests they do not receive anointing or special vestments. Like laymen they wash their clothes for the special rites. They are perhaps something of a bridge between priests and people."⁷⁴

"Chapter 8 deals with two issues: lamps and Levites. Both the proper setting of the lamps and the distinction of the Levites from the community are further elements in the purification of the nation in preparation for the holy task God had prepared for her. . . . May one suggest that as the lamps were to be properly focused on the bread of the Presence, so the Levites were to have their proper stance within the community as well?"⁷⁵

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 8 (Chapter Introduction)

Overview

Num 8:1, How the lamps are to be lighted; Num 8:5, The consecration of the Levites; Num 8:23, The age and time of their service.

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 8 (Chapter Introduction)

CHAPTER 8

How the lamps are to be lighted, Num 8:1-4 . God commands the Levites to be cleansed, Num 8:5-15 ; that they may serve with Aaron and his sons instead of the first-born, Num 8:16-22 . Their age and service, Num 8:23-26 .

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 8 (Chapter Introduction)

(Num 8:1-4) The lamps of the sanctuary.

(v. 5-26) Consecration of the Levites, and their service.

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 8 (Chapter Introduction)

This chapter is concerning the lamps or lights of the sanctuary. I. The burning lamps in the candlestick, which the priests were charged to tend (Num 8:1-4). II. The living lamps (if I may so call them), The Levites, who as ministers were burning and shining lights. The ordination of the priests we had an account of, Lev. 8. Here we have an account of the ordination of the Levites, the inferior clergy. 1. How they were purified (Lev 8:5-8). 2. How they were parted with by the people (Lev 8:9, Lev 8:10). 3. How they were presented to God in lieu of the firstborn (Lev 8:11-18). 4. How they were consigned to Aaron and his sons, to be ministers to them (Lev 8:19). 5. How all these orders were duly executed (Lev 8:20-22). And, lastly, the age appointed for their ministration (Lev 8:23, 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 8 (Chapter Introduction)

INTRODUCTION TO NUMBERS 8

In this chapter orders are given for the lighting the seven lamps of the candlestick, Num 8:1; and for the consecration of the Levites to their office, by a purification of them, Num 8:5; by a separation of them from the children of Israel, and the imposition of their hands on them, and of the hands of the Levites on the offerings offered for them, Num 8:9; and being thus given to the Lord, and claimed as his, instead of the firstborn of Israel, they are given to Aaron and his sons to do service in the tabernacle, Num 8:16; and their age at which they were to enter into service and cease from it is fixed, Num 8:23.