Text -- Numbers 8:7 (NET)

8:7 And do this to them to purify them: Sprinkle water of purification on them; then have them shave all their body and wash their clothes, and so purify themselves.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 8:7

Heb. of sin, that is, for the expiation of sin. This water was mixed with the ashes of a red heifer, Num 19:9, which therefore may seem to have been prescribed before, though it be mentioned after; such kind of transplacings of passages being frequent in scripture.

Wesley: Num 8:7

This external rite signified the cutting off their inordinate desire of earthly things and that singular purity of heart and life which is required in the ministers of God.

JFB: Num 8:6-7

This passage describes the consecration of the Levites. Although the tribe was to be devoted to the divine service, their hereditary descent alone was not a sufficient qualification for entering on the duties of the sacred office. They were to be set apart by a special ceremony, which, however, was much simpler than that appointed for the priests; neither washing nor anointing, nor investiture with official robes, was necessary. Their purification consisted, along with the offering of the requisite sacrifices (Lev 1:4; Lev 3:2; Lev 4:4), in being sprinkled by water mixed with the ashes of a red heifer (Num 19:9), and shaved all over, and their clothes washed--a combination of symbolical acts which was intended to remind them of the mortification of carnal and worldly desires, and the maintenance of that purity in heart and life which became the servants of God.

Clarke: Num 8:7

Sprinkle water of purifying - מי חטאת mey chattath , water of sin, or water of the sin-offering. As this purifying water was made by the ashes of the red heifer, cedar-wood, hyssop, and scarlet; and the heifer herself was sacrificed, and her blood sprinkled seven times before the tabernacle, Num 19:3-6; she may be considered as a proper sacrifice for sin, and consequently the water thus prepared be termed the water of the sin-offering. As the ashes were kept ready at hand for purifying from all legal pollutions, the preparation might be considered as a concentration of the essential properties of the sin-offering, and might be resorted to at all times with comparatively little expense or trouble, and no loss of time. As there were so many things by which legal pollution might be contracted, it was necessary to have always at hand, in all their dwellings, a mode of purifying at once convenient and inexpensive

As the water by which the Levites were here purified must have been the water prepared from the ashes of the red heifer, this ordinance was undoubtedly instituted before this time, though not described till Num 19:1-10 of this book; but that chapter might be in connection with any of the preceding ordinances, as well as where it is now found

We see from Heb 9:13, Heb 9:14, that these ashes mingled with water, and sprinkled on the unclean, and which sanctified to the purification of the flesh, were intended to typify the blood of Christ, which purges the conscience from dead works to serve the living God, Heb 9:15; for as without this sprinkling with the water of the sin-offering the Levites were not fit to serve God in the wilderness, so without this sprinkling of the blood of Christ no conscience can be purged from dead works to serve the living God. See the notes on Num 19:1-10 (note).

Calvin: Num 8:7

7.And thus shalt thou do unto them Aaron is commanded first to sprinkle the water of purifying upon them, to cleanse them from their uncleanness; and not only so, but they are commanded to wash their clothes, that they may diligently beware of any impurity being anywhere about them, whereby their persons may be infected. Thirdly, they are commanded to shave their skin with a razor, that, putting off their flesh, they may begin to be new men. A sacrifice is afterwards added, and that twofold, to make an atonement for them. These things being completed, Aaron, in right and to the honor of the priesthood, is commanded to offer them just like the holy bread or incense. But the end of this was, that they might acknowledge that they were no longer their own masters, but devoted to God, that they might engage themselves in the service of the sanctuary. It was in testimony of alienation that some of the people were ordered at the same time to lay their hands upon them; as if by this ceremony all the tribes bore witness that with their consent the Levites passed over to be God’s peculiar property, that they might be a part or appendage of the sanctuary. For private individuals (as we shall see hereafter) were accustomed to lay their hands on their sacrifices, yet not with the same object as the priests. ¹⁷⁷

TSK: Num 8:7

Sprinkle : Lev 8:6, Lev 14:7; Isa 52:15; Eze 36:25; Heb 9:10

water : Num 19:9, Num 19:10, Num 19:13, Num 19:17-19; Psa 51:7; Heb 9:13

let them shave : Heb. let them cause a razor to pass over, etc. Lev 14:8, Lev 14:9

wash their : Num 19:7, Num 19:8, Num 19:10, Num 19:19, Num 31:20; Gen 35:2; Exo 19:10; Lev 15:6, Lev 15:10, Lev 15:11, Lev 15:27, Lev 16:28; Psa 51:2; Jer 4:14; Mat 23:25, Mat 23:26; Jam 4:8; 1Pe 3:21; Rev 7:14

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.

Poole: Num 8:7

Of purifying Heb. of sin , i.e. for the expiation of sin. This water was mixed with the ashes of a red heifer, Num 19:9 , which therefore may seem to have been prescribed before, though it be mentioned after; such kind of transplacings of passages being frequent in Scripture.

Shave all their flesh which external rite signified the cutting off their inordinate concupiscences of earthly things, and that singular purity of heart and life which is required in the ministers of God. See Isa 52:11 2Ti 2:21 .

Haydock: Num 8:7

Let them be sprinkled with the water of purification. This was the holy water, mixed with the ashes of the red cow, (Numbers xix.) appointed for purifying all that were unclean. It was a figure of the blood of Christ, applied to our souls by his holy sacraments. (Challoner) ---

Purification, ( lustrationis ) or "expiation." The water, mixed with ashes, was taken and sprinkled round about the houses, and upon those persons who wished either to be cleansed from some defilement, or to advance in virtue and purity. We use salt instead of ashes. Theocritus (Idyl. xxiv. 100,) puts these words in the mouth of Tiresias, "then mixt with salt, according to the law, with a green branch sprinkle the honoured and pure water, and sacrifice to the supreme Jupiter a hog, if you wish to gain the victory over your adversaries." ---

Flesh, to remind them that they must cut off all superfluous thoughts, the roots of which they will however never be able to destroy entirely, as St. Gregory (Mor. v. 3,) says, "The flesh always produces superfluities, which the spirit must always cut away with the sword of solicitude." See Leviticus xiv. 8., and xxi. 5, 10. (Haydock) ---

The priests serving in the temple were obliged to cut their hair every month; and the Levites probably observed the same regulation, to acknowledge, that they who approach God must be pure and detached from earthly cares, (Calmet) and particularly from the works of sin; to remind them of which, they were to be sprinkled with water, their garments washed, and they were to offer two oxen by the hands of Aaron, and to be lifted up or offered to God, to serve in his court. (Tirinus)

Gill: Num 8:7

And thus shall thou do unto them, to cleanse them,.... Or order Aaron to do unto them; the cleansing of the Levites was the work of Aaron, either by himself or by his order; in which he was a type of Christ, who is the refiner and purifier of the sons of Levi, Mal 3:3,

sprinkle water of purifying upon them; or "water of sin" ⁿ; water which purifies from sin, in a ceremonial sense; and this was water mixed with the ashes of the red heifer, which was the purification of persons deified by the dead, as Jarchi observes; and though the law concerning the red heifer, and of making the water of purification, is not made mention of till afterwards, Num 19:1, yet it was very probably given before; and the Jews say ^o, it was on the second of Nisan, or the first month, which was the day after the tabernacle was erected, that Eleazar the priest burnt the red heifer and sprinkled all Israel; this only "sanctified to the purifying of the flesh", Heb 9:13, in a ceremonial sense, but was typical of the blood of Christ, which "purges the conscience from dead works"; that so men may be fitted and qualified, as the Levites were, "to serve the living God", Heb 9:14,

and let them shave all their flesh; the hair of their bodies, in all parts thereof; even the beard, as Aben Ezra notes, some say; yet not the corners of it; but the whole hair of the body, everywhere, was to be shaved off; to denote the most perfect purity, and a removal of all superfluity of haughtiness and excrescences of the flesh from them: so the Egyptian priests used to shave their whole body every third day, lest there should be anything filthy in those that served the gods ^p: this cleansing of the Levites was after the same manner as lepers were cleansed: and Jarchi observes, from one of their writers, that because the Levites gave an atonement for the firstborn, who committed idolatry, which is called the sacrifices of the dead, and the leper is called a dead man, they were obliged to shaving as the lepers; but Ben Gersom gives a better reason for the shaving of them; that it was to put them in mind that they should forsake material (or corporeal) things, and employ themselves in the service of God; see Act 6:2 2Ti 2:4,

and let them wash their clothes; and much more their bodies, as Chaskuni, after the manner of those who were polluted by touching a dead body; typical of the saints having their bodies washed with pure water, and their garments washed and made white in the blood of the Lamb, Heb 10:22,

and so make themselves clean; the Targum of Jonathan adds, in forty seahs of water; and according to the sense of that paraphrase, both the bodies and clothes of the Levites were dipped in water.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 8:7

¹ tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.

² tn The genitive in this expression indicates the purpose of the water – it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering” – חַטָּאת (khatta’at). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.

³ tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).

⁴ tn Heb “flesh.”

⁵ tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.

⁶ tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).

Geneva Bible: Num 8:7

And thus shalt thou do unto them, to cleanse them: Sprinkle ^{( c )} water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and [so] make themselves clean.

^{( c )} In Hebrew it is called the water of sin, because it is made to purge sin, as in (Num 19:9).

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 8:5-7

Consecration of the Levites for their service in the sanctuary. - The choice of the Levites for service in the sanctuary, in the place of the first-born of the people generally, has been already noticed in Num 3:5., and the duties binding upon them in Num 4:4. But before entering upon their duties they were to be consecrated to the work, and then formally handed over to the priests. This consecration is commanded in Num 8:7., and is not called קדּשׁ , like the consecration of the priests (Exo 29:1; Lev 8:11), but טהר to cleanse . It consisted in sprinkling them with sin-water, shaving off the whole of the hair from their bodies, and washing their clothes, accompanied by a sacrificial ceremony, by which they were presented symbolically to the Lord as a sacrifice for His service. The first part of this ceremony had reference to outward purification, and represented cleansing from the defilement of sin; hence the performance of it is called התחטּא (to cleanse from sin) in Num 8:21. "Sprinkle sin-water upon them." The words are addressed to Moses, who had to officiate at the inauguration of the Levites, as he had already done at that of the priests. " Water of sin "is water having reference to sin, designed to remove it, just as the sacrifice offered for the expiation of sin is called חטּאת (sin) in Lev 4:14, etc.; whilst the "water of uncleanness"in Num 19:9, Num 19:13, signifies water by which uncleanness was removed or wiped away. The nature of this purifying water is not explained, and cannot be determined with any certainty. We find directions for preparing sprinkling water in a peculiar manner, for the purpose of cleansing persons who were cured of leprosy, in Lev 14:5., 50ff.; and also for cleansing both persons and houses that had been defiled by a corpse, in Num 19:9. Neither of these, however, was applicable to the cleansing of the Levites, as they were both of them composed of significant ingredients, which stood in the closest relation to the special cleansing to be effected by them, and had evidently no adaptation to the purification of the Levites. At the same time, the expression "sin-water"precludes our understanding it to mean simply clean water. So that nothing remains but to regard it as referring to the water in the laver of the sanctuary, which was provided for the purpose of cleansing the priests for the performance of their duties (Exo 30:18.), and might therefore be regarded by virtue of this as cleansing from sin, and be called "sin-water"in consequence. " And they shall cause the razor to pass over their whole body, "i.e., shave off all the hair upon their body, "and wash their clothes, and so cleanse themselves." תּער העביר is to be distinguished from גּלּח . The latter signifies to make balk or shave the hair entirely off, which was required of the leper when he was cleansed (Lev 14:8-9); the former signifies merely cutting the hair, which was part of the regular mode of adorning the body. The Levites also were not required to bathe their bodies, as lepers were (Lev 13:8-9), and also the priests at their consecration (Lev 8:6), because they were not affected with any special uncleanness, and their duties did not require them to touch the most holy instruments of worship. The washing of the clothes, on the other hand, was a thing generally required as a preparation for acts of worship (Gen 35:2; Exo 19:10), and was omitted in the case of the consecration of the priests, simply because they received a holy official dress. הטּהרוּ for הטּהרוּ , as in 2Ch 30:18.

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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_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

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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.