Numbers · Chapter 4

THE AGE-LIMITS TO LEVITICAL SERVICE, 1-3.

The Lord in this chapter defines the term of acceptable service to be rendered by the Levites. This was necessary to secure the highest efficiency in service, and as a safeguard against failure through the immaturity of youth and the imbecility of old age.

3. From thirty years old — The minimum limit is fixed at ten years above the military age. This is not surprising when we consider that the sacred service required not only physical strength, but especially intellectual maturity and sound judgment. These are rarely found at twenty, but at thirty the character becomes fixed, and the mind assumes the oaken toughness of manhood. John the Baptist began to preach when thirty. Jesus Christ, though not under the limitations of the Levite, did not enter upon his public mission till thirty years of age. Although the world was in sad need of the Gospel when he was twenty, he waited until he could present to the wondering world a perfect manhood enshrining the Supreme Godhead. Hence the celebrated Hebraist and theologian, Prof. Moses Stuart, has very ably argued, that as a general rule none should be ordained to the responsible office of the ministry of the Gospel till thirty years of age. For a discussion of the discrepancy between the thirty years required here and the twenty-five years in Numbers 8:24, 25, see general remarks at the close of this chapter. Until fifty years — This is a few years above the usual maximum military age. In ancient Rome this was at forty-six; in the United States a man at forty-five is exempt. The reason for the continuance of the Levite beyond the military age-limit of many nations is, that the intellect and judgment at that age have suffered no deterioration. All that enter into the host — Hebrew, Every one that enters the army. The service of God is a spiritual warfare; the body of believers constitutes the militant Church. Hence the frequency of martial metaphors in St. Paul’s epistles.

THE AGE-LIMITS TO LEVITICAL SERVICE, 1-3.

The Lord in this chapter defines the term of acceptable service to be rendered by the Levites. This was necessary to secure the highest efficiency in service, and as a safeguard against failure through the immaturity of youth and the imbecility of old age.

3. From thirty years old — The minimum limit is fixed at ten years above the military age. This is not surprising when we consider that the sacred service required not only physical strength, but especially intellectual maturity and sound judgment. These are rarely found at twenty, but at thirty the character becomes fixed, and the mind assumes the oaken toughness of manhood. John the Baptist began to preach when thirty. Jesus Christ, though not under the limitations of the Levite, did not enter upon his public mission till thirty years of age. Although the world was in sad need of the Gospel when he was twenty, he waited until he could present to the wondering world a perfect manhood enshrining the Supreme Godhead. Hence the celebrated Hebraist and theologian, Prof. Moses Stuart, has very ably argued, that as a general rule none should be ordained to the responsible office of the ministry of the Gospel till thirty years of age. For a discussion of the discrepancy between the thirty years required here and the twenty-five years in Numbers 8:24, 25, see general remarks at the close of this chapter. Until fifty years — This is a few years above the usual maximum military age. In ancient Rome this was at forty-six; in the United States a man at forty-five is exempt. The reason for the continuance of the Levite beyond the military age-limit of many nations is, that the intellect and judgment at that age have suffered no deterioration. All that enter into the host — Hebrew, Every one that enters the army. The service of God is a spiritual warfare; the body of believers constitutes the militant Church. Hence the frequency of martial metaphors in St. Paul’s epistles.

V. 3. From thirty-This age was prescribed, as the age of full strength of body, and therefore most proper for their laborious work of carrying the parts and vessels of the tabernacle, and of maturity of judgment, which is necessary for the right management of holy services. Whence even John and Christ entered not upon their ministry till that age. Indeed their first entrance upon their work was at their 25th year, when they began as learners, and acted under the inspection and direction of their brethren; but in their 30th year they were compleatly admitted to a full discharge of their whole office. But David, being a prophet, and particularly directed by God in the affairs of the temple, made a change in this matter, because the magnificence of the temple, and the great multitude of sacred utensils and sacrifices, required a greater number of attendants than formerly was necessary. Until fifty-When they were exempted from the toilsome work of carrying burdens, but not discharged from the honourable and easy work done within the tabernacle, Numbers 8:26. All that enter-That is, that do and may enter, having no defect, nor other impediment.

Verse 3. From thirty years old] In Numbers 8:24, the Levites are ordered to enter on the service of the tabernacle at the age of twenty-five years; and in 1 Chronicles 23:24, they were ordered to commence that work at twenty years of age. How can these different times be reconciled?

1. At the time of which Moses speaks here, the Levitical service was exceedingly severe, and consequently required men full grown, strong, and stout, to perform it; the age therefore of thirty years was appointed as the period for commencing this service, the weightier part of which is probably here intended. 2. In Numbers 8:24, Moses seems to speak of the service in a general way; the severe, which was to be performed by the full-grown Levites, and the less laborious work which younger men might assist in: hence the age of twenty-five is fixed. 3. In David’s time and afterwards, in the fixed tabernacle and temple, the laboriousness of the service no longer existed, and hence twenty years was the age fixed on for all Levites to enter into the work of the sanctuary. The rabbins say that the Levites began to learn to do the service at twenty-five, and that having been instructed five years, they began the public service at thirty, and thus they reconcile the two periods referred to above. We may well suppose that the sons of the prophets continued a considerable time under instructions before they were called fully to exercise themselves in the prophetic office. Until fifty years old] This was allowing twenty years for public severe service; a very considerate and merciful ordinance. A preacher who devotes his whole time and strength to the service of the Church of God from twenty to fifty or sixty years of age, should be then excused from his severer labour, and maintained at the charge of the sanctuary. This would not only be a great comfort to a worn-out servant of God, but also of great use to the work of the ministry, which, to be faithfully and effectually performed, requires all the powers of the body and mind of man. Old faithful ministers are to be highly respected for their work’s sake, and to be supplied with all the necessaries and comforts of life; but how little can they do in the public ministry of the word, however willing to work, when their eye waxes dim and their bodily strength fails! See “Numbers 8:25”. Both for their own sakes, and for the good of the Church, they should be excused from a labour to which they must be almost every way inadequate. But notwithstanding this comparative inactivity, their counsels, advice, and experience will always be considered as a treasure to the Church of Christ.

Verse 3. From thirty — This age was prescribed, as the age of full strength of body, and therefore most proper for their laborious work of carrying the parts and vessels of the tabernacle, and of maturity of judgment, which is necessary for the right management of holy services. Whence even John and Christ entered not upon their ministry till that age. Indeed, their first entrance upon their work was at their twenty-fifth year, when they began as learners, and acted under the inspection and direction of their brethren; but in their thirtieth year they were completely admitted to a full discharge of their whole office. But David, being a prophet, and particularly directed by God in the affairs of the temple, made a change in this matter, because the magnificence of the temple, and the great multitude of the sacred utensils and sacrifices, required a greater number of attendants than formerly was necessary. Until fifty — When they were exempted from the toilsome work of carrying burdens, but not discharged from the honourable and easy work done within the tabernacle. Numbers 8:26. All that enter — That is, that do and may enter, having no defect, nor other impediment.

Verse 3. Thirty years old. We read in chap. 8., that the levites began to learn as is understood, at the age of twenty five. From 1 Chronicles 23., we learn that the census was taken at the age of twenty, and that they stood in the temple to sing praises. At fifty they retired from labour, and became overlookers. But what fallibility in certain popes, as Innocent 3., to make a canon to ordain priests at thirty, and then be compelled to reduce it to a minor age! Samuel and Jeremiah were prophets while children. Who is he that would limit the Holy One of Israel? Paul and John, among the apostles, are called young men.

THE AGE-LIMITS TO LEVITICAL SERVICE, 1-3.

The Lord in this chapter defines the term of acceptable service to be rendered by the Levites. This was necessary to secure the highest efficiency in service, and as a safeguard against failure through the immaturity of youth and the imbecility of old age.

3. From thirty years old — The minimum limit is fixed at ten years above the military age. This is not surprising when we consider that the sacred service required not only physical strength, but especially intellectual maturity and sound judgment. These are rarely found at twenty, but at thirty the character becomes fixed, and the mind assumes the oaken toughness of manhood. John the Baptist began to preach when thirty. Jesus Christ, though not under the limitations of the Levite, did not enter upon his public mission till thirty years of age. Although the world was in sad need of the Gospel when he was twenty, he waited until he could present to the wondering world a perfect manhood enshrining the Supreme Godhead. Hence the celebrated Hebraist and theologian, Prof. Moses Stuart, has very ably argued, that as a general rule none should be ordained to the responsible office of the ministry of the Gospel till thirty years of age. For a discussion of the discrepancy between the thirty years required here and the twenty-five years in Numbers 8:24, 25, see general remarks at the close of this chapter. Until fifty years — This is a few years above the usual maximum military age. In ancient Rome this was at forty-six; in the United States a man at forty-five is exempt. The reason for the continuance of the Levite beyond the military age-limit of many nations is, that the intellect and judgment at that age have suffered no deterioration. All that enter into the host — Hebrew, Every one that enters the army. The service of God is a spiritual warfare; the body of believers constitutes the militant Church. Hence the frequency of martial metaphors in St. Paul’s epistles.

SERVICE OF THE SONS OF KOHATH, 4-20.

These have the post of honour, perhaps because Moses and Aaron pertained to this family. Seniority would have assigned this most responsible charge to the Gershonites.

4. In the tabernacle — Into the holy of holies, where God met the high priest, no other person was permitted to go. But it was the office of the Kohathites to transport and have the charge of the sacred furniture contained therein when wrapped up by Aaron and his sons. The most holy things — Hebrew, holiness of holiness, a form of Hebrew superlative. There is no need of the English preposition about. “The most holy things” are the grammatical appositive of tabernacle; the container is put for the contained, such as the ark of the covenant, the golden altar, the table of show-bread, and the candlestick. These were not to be touched, nor even seen, till wrapped up by the priests in the manner prescribed in the following verses. Eleazar, the elder of Aaron’s living sons, was charged with the preparation of these burdens of the Kohathites. See ver. 16.

V. 5. They shall take down-For upon this necessary occasion the inferior priests are allowed to come into the holy of holies, which otherwise was peculiar to the high-priest. The covering veil-The second veil, wherewith the ark was covered while the tabernacle stood, Exodus 40:3. Cover the ark-Because the Levites, who were to carry the ark, might neither see, nor immediately touch it.

Verses 5, 6. They shall take down — For upon this necessary occasion the inferior priests were allowed to come into the holy of holies, which otherwise was peculiar to the high-priest. The covering veil — The second veil, wherewith the ark was covered while the tabernacle stood, Exodus 40:3. Cover the ark — Because the Levites, who were to carry the ark, might neither see, nor immediately touch it. Badgers’ skins — Whereby the ark was secured from the injuries of the weather.

5. The covering vail — That which separated the holy from the most holy place. It was this vail that was rent at the crucifixion of Christ. In Hebrews 9:3, it is called the second vail. The temple vail was very heavy, and made of blue, purple, scarlet, and fine twined linen.

V. 6. Badgers-skins-Whereby the ark was secured from the injuries of the weather.

Verses 5, 6. They shall take down — For upon this necessary occasion the inferior priests were allowed to come into the holy of holies, which otherwise was peculiar to the high-priest. The covering veil — The second veil, wherewith the ark was covered while the tabernacle stood, Exodus 40:3. Cover the ark — Because the Levites, who were to carry the ark, might neither see, nor immediately touch it. Badgers’ skins — Whereby the ark was secured from the injuries of the weather.

6. The covering — This must be distinguished from the outside covering of the whole ohel, or tabernacle. Hence it should be translated “a covering,” made specially to enwrap the ark for carrying. Badgers’ skins — Hebrew, tachash skins; LXX., hyacinth (coloured) skin. Gesenius sustains the English translation badger, which Dr. Robinson says “is without sufficient reason,” as this animal is rare in the wilderness. He inclines to call it the halicore, a kind of fish. Keil, and De Wette, and Knobel call it the sea-cow. Furst styles it the shark, or the dogfish. The Speaker’s Commentary inclines to the seal, the skin of which was used for a tent by Augustus, and is said to be proof against lightning. See Exodus 25:5, note. Cloth wholly of blue — Or, rather, purple blue. The Hebrew, tlkt, is translated by the Seventy uakinqinin, hyacinth blue, and in the seventh verse, oloporfuron, wholly purple. We have here proof that Jehovah makes provision for the gratification of the esthetical nature of his people, for this cloth is ornamental. The leathern cover beneath it is for protection. We are not sure of what the colour is the emblem. The ark bore within it the two tables of the law, and its lid was the propitiatory or mercy-seat. Inasmuch as Christ is our propitiation, (Romans 3:25,) and has hid the law in his heart, (Psalm 40:8,) the ark symbolizes him. Hence it was proper to signalize it with a bright covering, to invest it with all honour in the eyes of man. Put in the staves — These were the golden rods with which it was carried. They were not to be taken out. Exodus 25:15. This prohibition may not have applied when draping the ark for removal. It was disregarded on another occasion. 1 Kings 8:8. All the sacred vessels were to be so wrapped up as not to be touched by the bearers. The Hebrew can be translated adjust or dispose the staves.

V. 7. The dishes-Upon which the shew-bread was put. Continual bread-So called because it was continually to be there, even in the wilderness; where though they had only manna for themselves, yet they reserved corn for the weekly making of these loaves, which they might with no great difficulty procure from some of the people bordering upon the wilderness.

Verse 7. The dishes — Upon which the show-bread was put. Continual bread — So called because it was continually to be there, even in the wilderness; where, though they had only manna for themselves, yet they reserved corn for the weekly making of these loaves.

7, 9. The table of show-bread — This is minutely described in Exodus 25:23-30. The literal Hebrew here is show table, or, more exactly, table of faces or face, referring to the presence of Jehovah, not of the people, for they were not permitted to see it. It sets forth in a sensible manner the great truth that the unseen Jesus is the bread of life for the believing soul. It, with all its furniture, and the continual bread, was to be prepared for removal. The bread was called “continual” or perpetual, because loaves were always to be on the table, the new always taking the place of the old. The table was to be spread with a cloth of blue, or purple blue, and then, after all the furniture and show-bread were put upon it, was to be covered with a scarlet cloth. Could we authoritatively interpret the significance of this colour, as some assume to do, we should not hesitate to enlighten the reader. In this case the coloured cloth is not for ornament, since it is covered with the tachash skin. The same may be said of the golden candlestick, and all the utensils appertaining to it. This was the symbol of that illumination which is afforded by the Holy Spirit, dispelling doubts, and giving to the believer a sense of the reality of spiritual truth. Hence the Holy Ghost is called by Jesus the Spirit of Truth, or the Spirit of Reality, because he makes real to our spiritual intuition the truth which is dark to our reason. Snuffdishes — The same word is elsewhere rendered censer. Leviticus 10:1; Numbers 16:6. The one was used for trimming the lamps, and the other for carrying live coals for the purpose of burning incense.

7, 9. The table of show-bread — This is minutely described in Exodus 25:23-30. The literal Hebrew here is show table, or, more exactly, table of faces or face, referring to the presence of Jehovah, not of the people, for they were not permitted to see it. It sets forth in a sensible manner the great truth that the unseen Jesus is the bread of life for the believing soul. It, with all its furniture, and the continual bread, was to be prepared for removal. The bread was called “continual” or perpetual, because loaves were always to be on the table, the new always taking the place of the old. The table was to be spread with a cloth of blue, or purple blue, and then, after all the furniture and show-bread were put upon it, was to be covered with a scarlet cloth. Could we authoritatively interpret the significance of this colour, as some assume to do, we should not hesitate to enlighten the reader. In this case the coloured cloth is not for ornament, since it is covered with the tachash skin. The same may be said of the golden candlestick, and all the utensils appertaining to it. This was the symbol of that illumination which is afforded by the Holy Spirit, dispelling doubts, and giving to the believer a sense of the reality of spiritual truth. Hence the Holy Ghost is called by Jesus the Spirit of Truth, or the Spirit of Reality, because he makes real to our spiritual intuition the truth which is dark to our reason. Snuffdishes — The same word is elsewhere rendered censer. Leviticus 10:1; Numbers 16:6. The one was used for trimming the lamps, and the other for carrying live coals for the purpose of burning incense.

7, 9. The table of show-bread — This is minutely described in Exodus 25:23-30. The literal Hebrew here is show table, or, more exactly, table of faces or face, referring to the presence of Jehovah, not of the people, for they were not permitted to see it. It sets forth in a sensible manner the great truth that the unseen Jesus is the bread of life for the believing soul. It, with all its furniture, and the continual bread, was to be prepared for removal. The bread was called “continual” or perpetual, because loaves were always to be on the table, the new always taking the place of the old. The table was to be spread with a cloth of blue, or purple blue, and then, after all the furniture and show-bread were put upon it, was to be covered with a scarlet cloth. Could we authoritatively interpret the significance of this colour, as some assume to do, we should not hesitate to enlighten the reader. In this case the coloured cloth is not for ornament, since it is covered with the tachash skin. The same may be said of the golden candlestick, and all the utensils appertaining to it. This was the symbol of that illumination which is afforded by the Holy Spirit, dispelling doubts, and giving to the believer a sense of the reality of spiritual truth. Hence the Holy Ghost is called by Jesus the Spirit of Truth, or the Spirit of Reality, because he makes real to our spiritual intuition the truth which is dark to our reason. Snuffdishes — The same word is elsewhere rendered censer. Leviticus 10:1; Numbers 16:6. The one was used for trimming the lamps, and the other for carrying live coals for the purpose of burning incense.

10. Put… upon a bar — Poles framed together with cross-bars, for bearing on the shoulders of two men, like a sedan-chair.

V. 11. The golden altar-All covered with plates of gold.

Verses 11, 12. The golden altar — All covered with plates of gold. The instruments of ministry — The sacred garments used by the priests in their holy ministrations. Cover them — All these coverings were designed, 1st, For safety, that these holy things might not be sullied by rain, or tarnished by the sun. 2d, For decency, most of them had a cloth of blue, or purple, or scarlet over them; the ark, a cloth wholly of blue, perhaps an emblem of the azure skies, which are spread between us and the Majesty on high. 3d, For concealment. It was a fit sign of the darkness of that dispensation. The holy things were then covered. But Christ hath now destroyed the face of the covering.

11. The golden altar — This (described in Exodus 30:1-5) was also to be wrapped in a twofold cover of blue cloth and skins after it was cleansed of its ashes. The staves or rods, which would be in the way of the ministering priests, were not in the rings when the altar was in use. They are now to be put in. Covered first with purple, and then with its outside wrapping of skins, it was to be carried by the waiting Levites, while the various implements of the altar, wrapped in a similar manner, were to be carried on bars resting on the shoulders of the Levites. The removal of the ashes indicates that some sacrifices were made in the wilderness, a fact which some writers deny. There was, doubtless, much neglect of this duty. Amos 5:25.

V. 12. The instruments of ministry-The sacred garments used by the priests in their holy ministrations. Cover them-All these coverings were designed, 1. For safety, that these holy things might not be filled by rain, or tarnished by the sun. 2. For decency, most of them had a cloth of blue, or purple, or scarlet over them; the ark, a cloth wholly of blue, perhaps an emblem of the azure skies, which are spread between us and the Majesty on high; 3. For concealment. It was a fit sign of the darkness of that dispensation. The holy things were then covered. But Christ hath now destroyed the face of the covering.

Verses 11, 12. The golden altar — All covered with plates of gold. The instruments of ministry — The sacred garments used by the priests in their holy ministrations. Cover them — All these coverings were designed, 1st, For safety, that these holy things might not be sullied by rain, or tarnished by the sun. 2d, For decency, most of them had a cloth of blue, or purple, or scarlet over them; the ark, a cloth wholly of blue, perhaps an emblem of the azure skies, which are spread between us and the Majesty on high. 3d, For concealment. It was a fit sign of the darkness of that dispensation. The holy things were then covered. But Christ hath now destroyed the face of the covering.

SERVICE OF THE SONS OF KOHATH, 4-20.

These have the post of honour, perhaps because Moses and Aaron pertained to this family. Seniority would have assigned this most responsible charge to the Gershonites.

4. In the tabernacle — Into the holy of holies, where God met the high priest, no other person was permitted to go. But it was the office of the Kohathites to transport and have the charge of the sacred furniture contained therein when wrapped up by Aaron and his sons. The most holy things — Hebrew, holiness of holiness, a form of Hebrew superlative. There is no need of the English preposition about. “The most holy things” are the grammatical appositive of tabernacle; the container is put for the contained, such as the ark of the covenant, the golden altar, the table of show-bread, and the candlestick. These were not to be touched, nor even seen, till wrapped up by the priests in the manner prescribed in the following verses. Eleazar, the elder of Aaron’s living sons, was charged with the preparation of these burdens of the Kohathites. See ver. 16.

V. 13. The altar-Hence we may conclude, that they did offer sacrifices at other times, though not so constantly and diligently, as they did in Canaan. Moreover the taking away of the ashes only doth sufficiently imply that the fire was preserved, which as it came down from heaven, Leviticus 9:24. So it was by God’s command to be continually fed, and kept burning, and therefore doubtless was put into some vessel, which might be either fastened to the altar and put within this covering, or carried by some person appointed thereunto.

Verse 13. Shall take away the ashes from the altar — Hence we may conclude, that they did offer sacrifices at other times, though not so constantly and diligently as they did in Canaan. Moreover the taking away of the ashes only doth sufficiently imply that the fire was preserved, which, as it came down from heaven, (Leviticus 9.,) so it was by God’s command to be continually fed and kept burning, and therefore doubtless was put into some vessel, which might be either fastened to the altar, and put within this covering, or carried by some person appointed thereunto.

SERVICE OF THE SONS OF KOHATH, 4-20.

These have the post of honour, perhaps because Moses and Aaron pertained to this family. Seniority would have assigned this most responsible charge to the Gershonites.

4. In the tabernacle — Into the holy of holies, where God met the high priest, no other person was permitted to go. But it was the office of the Kohathites to transport and have the charge of the sacred furniture contained therein when wrapped up by Aaron and his sons. The most holy things — Hebrew, holiness of holiness, a form of Hebrew superlative. There is no need of the English preposition about. “The most holy things” are the grammatical appositive of tabernacle; the container is put for the contained, such as the ark of the covenant, the golden altar, the table of show-bread, and the candlestick. These were not to be touched, nor even seen, till wrapped up by the priests in the manner prescribed in the following verses. Eleazar, the elder of Aaron’s living sons, was charged with the preparation of these burdens of the Kohathites. See ver. 16.

SERVICE OF THE SONS OF KOHATH, 4-20.

These have the post of honour, perhaps because Moses and Aaron pertained to this family. Seniority would have assigned this most responsible charge to the Gershonites.

4. In the tabernacle — Into the holy of holies, where God met the high priest, no other person was permitted to go. But it was the office of the Kohathites to transport and have the charge of the sacred furniture contained therein when wrapped up by Aaron and his sons. The most holy things — Hebrew, holiness of holiness, a form of Hebrew superlative. There is no need of the English preposition about. “The most holy things” are the grammatical appositive of tabernacle; the container is put for the contained, such as the ark of the covenant, the golden altar, the table of show-bread, and the candlestick. These were not to be touched, nor even seen, till wrapped up by the priests in the manner prescribed in the following verses. Eleazar, the elder of Aaron’s living sons, was charged with the preparation of these burdens of the Kohathites. See ver. 16.

V. 15. Bear it-Upon their shoulders. Afterward the priests themselves, being multiplied, carried these things, though the Levites also were not excluded. They shall not touch-Before they are covered.

Verse 15. Bear it — Upon their shoulders. Afterward the priests themselves, being multiplied, carried these things, though the Levites were not excluded. They shall not touch — Before they are covered.

Ver. 15. Lest they die. By the most holy things which the highpriest covered with a purple cloth, and which the levites were not to touch, nor to see, but only to carry, was meant the ark, the cherubim, the shewbread, the candlestick, the altar of incense, &c. God dwelleth in light to whom no man hath, or can approach. Sinners cannot draw near, but in the person of the great Mediator. In Bethshemesh, 570 men, as some critics would there read, died for looking into the ark, and Uzzah died for touching it. 1 Samuel 6:2 Samuel 7.

15. Covering the sanctuary — Since none but Aaron could enter into the holy of holies under the penalty of death, we are to understand, by the sons of Aaron assisting in preparing the sanctuary and its furniture, that the prohibition was in force only when the cloud rested upon the tabernacle. But when this was removed the sons of Aaron might enter the most holy place to assist in these preparations for removal. Now that Christ has rent the veil by his death for us, we may all draw near with boldness, not to the ark of the covenant, divested of the glorious presence of the Shekinah, but to the throne of grace, filled with the presence of the merciful Father, propitiated by the great High Priest, who ever liveth to make intercession for us.

V. 16. Eleazar-He himself is to carry these things, and not to commit them to the sons of Kohath. The oversight-The care that all the things above mentioned be carried by the persons and in the manner expressed.

Verse 16. Eleazar — He himself is to carry these things, and not to commit them to the sons of Kohath. The oversight — The care that all the things above mentioned be carried by the persons and in the manner expressed.

16. The office of Eleazar — It is the statement of Jewish commentators that Eleazar bore upon his person four burdens: “The oil of the light in his right hand, and the anointing oil in his left; the incense in his bosom, and the meat offering on his shoulder.” But it is not credible that one man should be so heavily laden, for the anointing oil alone, according to the lowest computation, weighed at least fifty pounds. Exodus 30:23, 24. It is reasonable to suppose that he was specially charged with the care of these, but that he was assisted by the Levites. Sweet incense — The emblem of acceptable prayer. It was compounded of several spices and aromatic gums, (see Exodus 30:34-36,) indicating the different exercises in prayer, as adoration, confession, etc. In this minute description of the materials for the daily service with which Eleazar was charged there is no mention of the sacred fire, which had to be kept always burning. An item so important must have been provided for, and some persons must have transported and kept alive the sacred coals in a censer.

SERVICE OF THE SONS OF KOHATH, 4-20.

These have the post of honour, perhaps because Moses and Aaron pertained to this family. Seniority would have assigned this most responsible charge to the Gershonites.

4. In the tabernacle — Into the holy of holies, where God met the high priest, no other person was permitted to go. But it was the office of the Kohathites to transport and have the charge of the sacred furniture contained therein when wrapped up by Aaron and his sons. The most holy things — Hebrew, holiness of holiness, a form of Hebrew superlative. There is no need of the English preposition about. “The most holy things” are the grammatical appositive of tabernacle; the container is put for the contained, such as the ark of the covenant, the golden altar, the table of show-bread, and the candlestick. These were not to be touched, nor even seen, till wrapped up by the priests in the manner prescribed in the following verses. Eleazar, the elder of Aaron’s living sons, was charged with the preparation of these burdens of the Kohathites. See ver. 16.

V. 18. Cut not off-Do not by your neglect provoke God to cut them off for touching the holy things.

Verses 18, 19. Cut not off — Do not by your neglect, provoke God to cut them off for touching the holy things. Every one to his service — To that which is peculiarly allotted to him, the services and burdens being equally distributed among them.

18. Cut ye not off… the Kohathites — Hebrews, Cause ye not to cut off, etc. This admonition signifies that the priests charged with the duty of enveloping the sacred furniture should not be the occasion of the death of any Levite through their inattention to the commandment to cover the holy things from the sight or touch of the bearers. If it is objected that it is unreasonable to suppose that the just God would cut off one through another’s carelessness in handling sacred things, we would call attention to that very constitution and course of nature in which we daily move. We are every day exposed to sudden death through the absent-mindedness of the apothecary, the thoughtlessness of the switch-tender, the sleepiness of the engineer, or the unskilfulness of the pilot. God does not miraculously interpose to prevent the evil results of inadvertence in dealing with physical forces. We should expect the same to be true when we enter the realm of spiritual powers. The death-stroke that flashed from the Shekinah upon some curious Levite who approached unwarned the uncovered ark of the covenant might have been as natural as the death-shock from an accidental contact with an unguarded electrical battery. For aught that we know it would require a miracle to prevent a fatal result of carelessness in the first case as much as in the second. What a lesson is here taught to all Christians, especially to all ministers of the Gospel, not to withhold from the wicked the proclamation of the terrors of the Lord God, who is a consuming fire. “Those who do not what they can to keep others from sin, do what they can to cut them off.” This remark of the sententious Henry is based on the word of God. Proverbs 24:11, 12; Ezekiel 33:6.

V. 19. To his service-To that which is peculiarly allotted to him, the services, and burdens being equally distributed among them.

Verses 18, 19. Cut not off — Do not by your neglect, provoke God to cut them off for touching the holy things. Every one to his service — To that which is peculiarly allotted to him, the services and burdens being equally distributed among them.

SERVICE OF THE SONS OF KOHATH, 4-20.

These have the post of honour, perhaps because Moses and Aaron pertained to this family. Seniority would have assigned this most responsible charge to the Gershonites.

4. In the tabernacle — Into the holy of holies, where God met the high priest, no other person was permitted to go. But it was the office of the Kohathites to transport and have the charge of the sacred furniture contained therein when wrapped up by Aaron and his sons. The most holy things — Hebrew, holiness of holiness, a form of Hebrew superlative. There is no need of the English preposition about. “The most holy things” are the grammatical appositive of tabernacle; the container is put for the contained, such as the ark of the covenant, the golden altar, the table of show-bread, and the candlestick. These were not to be touched, nor even seen, till wrapped up by the priests in the manner prescribed in the following verses. Eleazar, the elder of Aaron’s living sons, was charged with the preparation of these burdens of the Kohathites. See ver. 16.

Verse 20. When the holy things are covered] Literally, [lbk keballa, when they are swallowed down; which shows the promptitude with which every thing belonging to the holy of holies was put out of sight, for these mysteries must ever be treated with the deepest reverence; and indeed without this they could not have been to them the representatives of heavenly realities. See the concluding note.

20. They shall not… see… lest they die — There is here a very expressive Hebrew word, [lbk, as a gulp, a swallowing. “They shall not see for a single instant the holy things.” Dr. A. Clarke’s reference of this word to the enveloping of the holy things is hardly admissible. The Authorized Version makes the same mistake by rendering it, when they are covered. While we shrink from announcing all the reasons for hanging so many terrors about the abode of Jehovah on the earth, we may say that nothing could more deeply impress upon all the Hebrew people the majesty, power, and holiness of their God in contrast with the divinities of all the surrounding nations. It is in mercy that God withholds from our eager eyes those revelations of his glory which our spiritual stupidity and littleness of faith so often crave. It was after the awful manifestation of Jehovah on the summit of Horeb that the people said to Moses, “Speak thou with us, and we will hear; but let not God speak, lest we die.” Exodus 20:19.

SERVICE OF THE SONS OF GERSHON, 21-28.

The special service assigned to this great family of Levites was the transportation of the cloth and skin coverings of the tabernacle, with its numerous hangings, cords, and curtains. There are no minute directions respecting the packing of these, because they were deemed less sacred than the furniture. They were taken down and folded up by the Levites, (chap. 1:51,) under the superintendence of Ithamar, the son of Aaron. The Gershonites were allowed two covered wagons, drawn by four oxen. Chap. 7:3, 7.

SERVICE OF THE SONS OF MERARI, 29-33.

The framework of the movable temple still remains to be transported. The family of Merari are charged with the boards, posts, pins, bars, and cordage pertaining to the support of the structure. They were allowed the assistance of four covered wagons drawn by eight oxen. Numbers 7:3,

8. On the march, this family, as well as the Gershonites, were under the command of Ithamar the priest. His column was to precede the Kohathites with the sacred furniture, in order to pitch the tabernacle and have it in readiness for them. Numbers 10:17, 21.

V. 25. The curtains-The curtains or covering of goats-hair. The tabernacle-The ten curtains which covered the boards of the tabernacle; for the boards themselves were carried by the Merarites. His covering-The covering of rams-skins which was put next over those ten curtains.

Verse 25. The curtains — Or covering of goats’ hair. The tabernacle — The ten curtains which covered the boards of the tabernacle; for the boards themselves were carried by the Merarites. His covering — The covering of rams’ skins which was put next over those ten curtains.

V. 26. Which is round about-Which court compassed both the tabernacle and the altar.

Verses 26-28. Which is round about — Which court compassed both the tabernacle and the altar. Under the hand — Under his conduct and direction.

Verses 26-28. Which is round about — Which court compassed both the tabernacle and the altar. Under the hand — Under his conduct and direction.

V. 28. Under the hand-Under his conduct and direction.

Verses 26-28. Which is round about — Which court compassed both the tabernacle and the altar. Under the hand — Under his conduct and direction.

V. 31. The sockets-Which were as the feet upon which the pillars stood.

V. 32. Ye shall reckon-Every part and parcel shall be put in an inventory; which is required here rather than in the fore-going particulars; because these were much more numerous than the former; because being meaner things, they might otherwise have been neglected; and also to teach us, that God esteems nothing small in his service, and that he expects his will should be observed in the minutest circumstances. The death of the saints is represented us the taking down of the tabernacle. The immortal soul, like the most holy things, is first covered and taken away, carried by angels unseen, and care is taken also of the body, the skin and flesh, which are as the curtains, the bones and sinews, which are as the bars and pillars. None of these shall be lost. Commandment is given concerning the bones, a covenant made with the dust. They are in safe custody, and shall be produced in the great day, when this tabernacle shall be set up again, and these vile bodies made like the glorious body of Jesus Christ.

Verse 32. Ye shall reckon — Every part and parcel shall be put in an inventory; which is required here rather than in the foregoing particulars, because these were much more numerous than the former; because, being meaner things, they might otherwise have been neglected; and also to teach us that God esteems nothing small in his service, and that he expects his will should be observed in the minutest circumstances. The death of the saints is represented as the taking down of the tabernacle. The immortal soul, like the most holy things, is first covered and taken away, carried by angels unseen, and care is taken also of the body, the skin and the flesh, which are as the curtains, the bones and sinews, which are as the bars and pillars. None of these shall be lost. Commandment is given concerning the bones, a covenant made with the dust. They are in safe custody, and shall be produced in the great day, when this tabernacle shall be set up again, and these vile bodies made like the glorious body of Jesus Christ.

32. By name… the instruments — As there was a great difference in the weight of these various parts, the burdens might be very unequally distributed if each was left free to choose his own. Hence this precaution prevented strife and injustice. The phrase “by name” implies that an inventory was kept, not only on account of the number and variety, but of the comparative commonness and smallness of those things which might have been easily lost through carelessness. There is nothing trivial in the service of God.

CENSUS OF COMPETENT LEVITES, 34-49.

The results of the enumeration of Levites between thirty and fifty years are here tabulated, together with the number of incompetents and the total: COMPETENT. INCOMPETENT. TOTAL.

Kohathites 2,750 5,850 8,600

Gershonites 2,630 4,870 7,500

Merarites 3,200 3,000 6,200

Total 8,580 13,720 22,300

Percent. Competent Percent. Incompetent.

Kohathites 32 68

Gershonites 35 65

Merarites 52 48

The total number of competent men tallies well with the whole number of Levites. The percentage of competent Merarites is remarkable. “What an astonishing number of men, all purely ecclesiastics; all performing some service by which God is glorified, and the congregation at large benefitted!” — A. Clarke. We should not regard the thirteen thousand seven hundred and twenty incompetents as entirely useless. The care of the cattle and flocks, and the transportation of the families and their tents, would afford sufficient scope for the healthful activity of both the young and the old. Superannuates in the Christian ministry often glorify their Master more by suffering his will than by doing it.

By inspecting the above table the wisdom and goodness of Jehovah are seen in adjusting the heaviest burden to the strongest shoulders. Merari, numerically the least family, has the largest number of strong men, and the severest labour.

GENERAL REMARKS.

1. The relatively small number of Levites (twenty-two thousand) must not be understood as a fact so extraordinary as to invalidate the account, as Bishop Colenso hints. It was, no doubt, a part of the prophetic curse of Jacob. Genesis 49:6, 7; also Numbers 1:49, note. It is also probable that the numbers of the other tribes included many servants and dependents of “the mixed multitude” who accompanied Israel out of Egypt. But in the census of the Levites only pure Hebrews were numbered.

2. In verses 3, 23, 30, 39, 43, 47, the minimum age of Levitical service is thirty years, but in Numbers 8:24, 25, it is twenty-five years. The Seventy cut this knot by uniformly reading twenty-five for thirty throughout this chapter; but this is an arbitrary and unauthorized attempt at harmony. The Talmud, followed by some Christian writers, affirms that at twenty-five the Levites attended at the tabernacle for instruction during a term of five years. But in Numbers 8:24 they are called to “go in to wait upon the service of the tabernacle,” or, literally, “to enter into the (Levitical) army.” This is evidently more than mere pupilage. By reference to the two conflicting passages it will be found that in Numbers 4:30, 31 the word burden is employed as descriptive of the duties of Levites who are thirty years old, while this term is omitted in Numbers 8:24, from which we infer that at the age of twenty-five they were permitted to perform the lighter work of guarding the tabernacle, while they were not allowed to assist in its transportation. The explanation which supposes that the age of thirty was for the period of their journeyings, and that the age of twenty-five was in anticipation of their abode in the Land of Promise, has no scriptural foundation. Its most plausible argument is, that in Palestine, when scattered in the Levitical cities, a larger number would be required than in the wilderness, where the whole body were present. Hence David reduced the age to twenty years. 1 Chronicles 23:24, 27.

3. The tabernacle is, in the New Testament, figuratively employed to represent the human body; the holy things first removed, the soul; the curtains taken down, the consumed flesh; the disjointed boards, the scattered bones; the tabernacle removed and set up in another place, the resurrection. See John 1:14, eskhnwse, tabernacled; 2 Corinthians 5:1-4; 2 Peter 1:14. It is also used by John in the Revelation to represent the future dwelling of God among men. Numbers 7:15, skhnwsei, shall tabernacle. Also Numbers 13:6, and 21:3. Compare Ezekiel 37:27, 28.

Verse 36. Those that were numbered] In Numbers 3:27, &c., we have an account of the whole number of the Levites, and here of those only who were able to serve the Lord in the sanctuary. By comparing the two places we find the numbers to stand thus:—

KOHATHITES Able men 2,750

Unable 5,850

Total 8,600

GERSHONITES Able men 2,630

Unable 4,870

Total 7,500

MERARITES Able men 3,200

Unable 3,000

Total 6,200

Thus we find that the whole number of the Levites amounted to 22,300, of whom 3,580 were fit for service, and 13.720 unfit, being either too old or too young. What an astonishing number of men, all properly ecclesiastics; all performing some service by which God was glorified, and the congregation at large benefited! See Ainsworth.

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

The Gershonites, who were 7,500 men in the service, had to carry the tent, coverings, veils, hangings of the court, &c., &c., Numbers 3:25, 26. The Kohathites, who were 8,600 men, had to carry the ark, table, candlestick, altars, and instruments of the sanctuary, Numbers 3:31. The Merarites, who were 6,200 men, had to carry the boards, bars, pillars, sockets, and all matters connected with these belonging to the tabernacle, with the pillars of the court, their sockets, pins, and cords, Numbers 3:36, 37.

The tabernacle was an epitome of the temple: the temple and tabernacle were representatives of the Church of the living God, and of the humanity of our blessed Lord. As God dwelt in the tabernacle and temple, so his fulness dwelt in the man Christ Jesus. These again were types of the Christian Church, which is termed the body of Christ, Ephesians 1:23, where he dwells in the plenitude of the graces of his Spirit. Mr. Ainsworth has a very useful note on the 20th verse of this chapter, the most edifying part of which I shall here lay before the reader. He considers the tabernacle and temple, not only as pointing out the old dispensation, the annulling of which was typified by their destruction, but he considers also the former as emblematical of the body of man.

“The apostle,” says he, “treating of the death of the saints, uses this similitude: ‘If our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For we that are in THIS TABERNACLE do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life;’ 2 Corinthians 5:1-4. So Peter calls his death the putting off of his TABERNACLE, 2 Peter 1:14. And this similitude is very fit; for, as here, in the tabernacle of Moses, the holy things were first covered and taken away, (see Numbers 4:20,) so the soul and its powers are first withdrawn from the body by death. 2. As the curtains and coverings were taken off and folded up, so the skin and flesh of our bodies are pulled off and consumed. 3. As the boards of the tabernacle were disjointed and pulled asunder, so shall our bones and sinews: compare Job’s description of the formation of man, Numbers 10:8-12; and Solomon’s account of his dissolution, Ecclesiastes 12:3,4. 4. As the disjointed and dissolved tabernacle was afterwards set up again, Numbers 10:21, so shall our bodies in the day of the resurrection; see 1 Corinthians 15:51-54.”

NUMBERS

V. 44. Three thousand-Here appears the wisdom of Divine Providence, that whereas in the Kohathites and Gershonites, whose burdens were fewer and easier, there were but about a third part of them fit for service; the Merarites, whose burdens were more and heavier, had above half of them fit for this work.

Verse 44. Were numbered of them three thousand and two hundred — Here appears the wisdom of Divine Providence, that whereas in the Kohathites and Gershonites, whose burdens were fewer and easier, there were but about a third part of them fit for service, the Merarites, whose burdens were more and heavier, had above half of them fit for this work.