Numbers · Chapter 8

Verse 1. This and what follows concerning the Levites, seems to have been delivered after the order for giving them to the priests, and settling their several charges, Numbers 3:4.

V. 2. When thou lightest the lamps-The priests lighted the middle lamp from the fire of the altar; and the rest one from another; signifying that all light and knowledge comes from Christ, who has the seven spirits of God, figured by the seven lamps of fire. Over against the candlestick-On that part which is before the candlestick, Heb. over against the face of the candlestick-That is, in that place towards which the candlestick looked, or where the candlestick stood in full view, that is, upon the north-side, where the table of shew-bread stood, as appears from hence, because the candlestick stood close to the boards of the sanctuary on the south-side, Exodus 26:35. And thus the lights were on both sides of the sanctuary, which was necessary, because it was dark in itself, and had no window.

Verse 2. The seven lamps shall give light] The whole seven shall be lighted at one time, that seven may be ever burning.

Verse 2. When thou lightest the lamps — The priests lighted the middle lamp from the fire of the altar, and the rest one from another. Thus, all light and knowledge comes from Christ, who has the seven spirits of God, signified by these seven lamps of fire. Shall give light over against the candlestick — On that part which is before the candlestick. Hebrew, over against the face; or, before the face of the candlestick. That is, in that place toward which the candlestick looked, or where it stood in full view. Or rather, the meaning of the order is, that the whole seven lamps should be lighted, which branched out from all sides of the shaft, called the candlestick, (Exodus 25:35,) in order that the sanctuary might be all enlightened, there being no windows in it, so that all the light it had came from the candlestick.

2. The seven lamps shall give light over against the candlestick — R.V., “in front of.” The Hebrew here is very explicit, yet it is difficult to imagine how the lamps on the candlestick are to give light over against its face or front. This face was the front shown by the seven arms, as they formed a straight line. Since the chandelier stood on the south side of the holy place, the face or front would be northward toward the table of show-bread, and not eastward toward the door of the tabernacle, so that more light was cast northward than eastward, inasmuch as a priest entering in would see the lamps all in a line as one light. The south side of the chandelier could not be called the front, because the lamps were not symmetrically constructed, the wick not being in the middle, but at the edge, so that the light was thrown upon one side, illumining this front space more than that behind. Throughout the Scriptures oil is a symbol of the Holy Spirit by which believers are filled with light and life. Zechariah 4:2-12; Matthew 25:1-13; Acts 10:38; Hebrews 1:9; 1 John 2:20, 27. The show-bread typifies Christ, the Bread of life. The chandelier pouring its full blaze northward upon the showbread beautifully sets forth the great office of the Spirit in the “holy place” of the sanctified heart. “He shall glorify me; for he shall receive of mine and show it unto you.” John 16:14, note.

THE CONSECRATION OF THE LEVITES, 5-22.

Already have Aaron and his sons, the purely sacerdotal family of the tribe of Levi, been anointed and inducted into their sacred office. It remains now to set apart the rest of the tribe to their calling as the bearers and custodians of the tabernacle and its furniture. They had recently been presented to Aaron, and by him charged with the duties to which they were to be set apart as substitutes for the firstborn males. Numbers 3:5-13, notes. Thus was fulfilled with singular precision the prophecy of Jacob, Genesis 49:5-7. Up to the time of these ordinations the Israelites had worshipped the God of their fathers after their fathers’ manner, the firstborn being priests, the eldest son of each house inheriting the priestly office. Exodus 24:5. The first step toward a change was made in the institution of an hereditary priesthood in the family of Aaron, during the first retirement of Moses to the solitudes of Sinai. Exodus 28:1. The next extension of the priestly order grew out of the terrible crisis of Exodus

32. The first, and awful self-consecration of the Levites, was when they rallied at the call of Moses, every man against his idolatrous brother-Hebrew, and thus stemmed the progress of the evil. From this hour the tribe stood forth apart, recognizing in this bloody vindication of Jehovah the spiritual as higher in value than the natural, and therefore they were counted worthy to be henceforth what Ewald styles “an Israel within an Israel.”

V. 4. Of beaten gold-Not hollow, but solid gold, beaten out of one piece, not of several pieces joined or soldered together.

Verse 4. This work of the candlestick, &c.] See many curious particulars relative to this candlestick, See Clarke’s note on “Exodus 25:31” and “Exodus 25:39”. The candlestick itself was an emblem of the Church of Christ; the oil, of the graces and gifts of the Spirit of God; and the light, of those gifts and graces in action among men. See Revelation 1:12-20. God builds his Church and sends forth his Spirit to dwell in it, to sanctify and cleanse it, that it may be shown unto the world as his own workmanship. The seven lights in the candlesticks point out the seven Spirits of God, the Holy Ghost being thus termed, Revelation 3:1, from the variety and abundance of his gifts and influences; seven being used among the Hebrews to denote any thing full, complete, and perfect. A candlestick or lamp without oil is of no use; oil not burning is of no use. So a Church or society of religious people without the influence of the Holy Ghost are dead while they have a name to live; and if they have a measure of this light, and do not let it shine by purity of living and holy zeal before men, their religion is neither useful to themselves nor to others. Reader, it is possible to be in the Church of God and not be of that Church; it is possible to have a measure of the Spirit and neither profit nor be profited. Feel this dreadful possibility, and pray to God that thou be not a proof of it.

Verse 4. Of beaten gold — Not hollow, but solid gold, beaten out of one piece, not of several pieces joined or soldered together.

6. Take the Levites — Separation must precede consecration. Exodus 33:16; 2 Corinthians 6:17. Cleanse them — This was done by three rites — sprinkling, shaving, and washing the clothes. This ceremonial purification of their bodies not only taught the necessity of spiritual sanctification, but to devout believers it had a tendency to this high end. Faith in God evinced by obedience is purifying.

V. 7. Of purifying-Heb. of sin, that is, for the expiation of sin. This water was mixed with the ashes of a red heifer, Numbers 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-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.

Verse 7. Sprinkle water of purifying] tacj ym 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, Numbers 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 unexpensive. 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 Numbers 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 Hebrews 9:13, 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, Hebrews 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 Numbers 19:1-10.

Verse 7. Sprinkle water of purifying — Hebrew, water of sin, or sin-water; that is, water of purification from sin. Thus the sacrifice of atonement from sin is termed the sin-offering. This water was prepared with the ashes of a red heifer which had been offered for a burnt-offering, Numbers 19:17. Shave all their flesh — 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. And wash their clothes — Another rite expressive of moral purity.

Verse 7. Water of purifying, or the water of sin, made with the ashes of the red heifer. Numbers 19:9.

7. Water of purifying — Literally, sin-water, or water sin-purging. The Hebrew word for sin or sin offering is involved in this term. This water is nowhere explained. It must not be confounded with the water prescribed for the cleansing of the leper, (Leviticus 14:5;) and, also, it must be distinguished from the water of separation for purifying both persons and houses defiled by a corpse. Numbers 19:9. It cannot be simply clean water that is denominated “sin-water,” but water specially provided in the tabernacle for the cleansing of the priests for their duties. Shave all their flesh — Literally, cause a razor to pass over all their flesh. Cutting the hair in the regular way of adorning the body is all that is enjoined. A different word is used for shaving to baldness. Wash their clothes — This was generally enjoined as a preparation for worship, (Genesis 35:2; Exodus 19:10,) but was not required of the priests, because they received holy vestments. The Levites were not commanded to wash their bodies, because they were not leprous nor corpse-defiled. The priests washed themselves often because they handled the most holy things. Since robes symbolize character, (Jude 1:23,) their cleansing is emblematic of heart-purification. See Revelation 6:11; 7:14.

V. 8. A young bullock-The same sacrifice which was offered for a sin-offering for the whole congregation, because the Levites came in the stead of all the first-born, who did in a manner represent the whole congregation.

Verse 8. A young bullock — The same sacrifice which was offered for a sin-offering for the whole congregation, because the Levites came in the stead of all the firstborn, who did, in a manner, represent the whole congregation.

8. Sin offering — See Leviticus iv, notes. This occurrence of the sin-offering, in all consecratory as well as expiatory rites, impressively teaches the widespread pollution of sin either inadvertent and involuntary or wilful and known.

9, 10. The whole assembly — Representatively, through the elders and principal persons of the several tribes. See Numbers 1:18; 14:2, 7, notes. Moreover, it would be impossible for all the children of Israel to put their hands upon the Levites. This is a natural form by which benediction has been expressed in all ages and among all people. It is usually the act of one superior in age or official position. Neither Moses nor Aaron monopolizes this ceremony, because the aim of this symbolic act is not to confer authority, but to transfer to the Levites the national obligation to serve Jehovah in the person of the firstborn of Israel. Hence the rite is performed by the tribe-princes in behalf of all the people, “as a sign that they released them from the possession of the nation, and assigned and handed them over to Jehovah” (Knobel) as perpetual substitutes for the firstborn. The authority came solely from him. No man, no body of men can make a true minister in holy things of one whom God has not qualified and called.

V. 10. The children of Israel-Not all of them, which was impossible, but some in the name of all the princes or chiefs of each tribe, who used to transact things in the name of their tribes. Put their hands-Whereby they signified their transferring that right of ministering to God from the first-born in whose hands it formerly was, to the Levites, and their entire resignation and dedication of them to God’s service.

Verse 10. Shall put their hands upon the Levites] It has been argued from this that the congregation had a part in the appointment of their own ministers, and that this was done by the imposition of hands. However that may be, it appears that what was done on this occasion meant no more than that the people gave up this whole tribe to God in place of their firstborn; and that by this act they bound themselves to provide for them who, because of their sacred service, could follow no secular work. And surely it was right, that they who served the altar should live by the altar. The ministers of God perform offices for the people which the people cannot perform for themselves; and nothing can be more reasonable than that the people should give them the necessaries and comforts of life while they are thus employed in their behalf.

Verse 10. The children of Israel — Not all of them, which was impossible, but some in the name of all the princes or chiefs of each tribe, who used to transact things in the name of their tribes. Put their hands — Whereby they signified their transferring that right of ministering to God from the firstborn, in whose hands it formerly was, to the Levites, and their entire resignation and dedication of them to God’s service.

9, 10. The whole assembly — Representatively, through the elders and principal persons of the several tribes. See Numbers 1:18; 14:2, 7, notes. Moreover, it would be impossible for all the children of Israel to put their hands upon the Levites. This is a natural form by which benediction has been expressed in all ages and among all people. It is usually the act of one superior in age or official position. Neither Moses nor Aaron monopolizes this ceremony, because the aim of this symbolic act is not to confer authority, but to transfer to the Levites the national obligation to serve Jehovah in the person of the firstborn of Israel. Hence the rite is performed by the tribe-princes in behalf of all the people, “as a sign that they released them from the possession of the nation, and assigned and handed them over to Jehovah” (Knobel) as perpetual substitutes for the firstborn. The authority came solely from him. No man, no body of men can make a true minister in holy things of one whom God has not qualified and called.

V. 11. For an offering-Heb. for a wave-offering. Not that Aaron did so wave them, which he could not do, but that he caused them to imitate that motion, and to wave themselves toward the several parts of the world: whereby they might signify their readiness to serve God, according to their capacity wheresoever they should be.

Verse 11. Aaron shall offer — Hebrew, Shall wave the Levites for a wave-offering; not that Aaron did so wave them, which be could not do, but it is probable that he lifted up his hands, and turned to all quarters of the heavens, as he did when he offered a wave-offering; and that he caused them to imitate his motions, and to wave themselves toward the several parts of the world; in order that they might hereby signify their readiness to serve God, according to their capacity, wheresoever they should be.

11. Aaron shall offer the Levites — Literally, wave the Levites. In the wave offering portions of the victims were waved to and fro at the altar, (Leviticus 7:30, note,) but in the case of men they no doubt were solemnly led backward and forward before the altar.

V. 12. Lay their hands-To signify that they were offered by them and for them.

Verses 12-15. Lay their hands — To signify that they were offered by them and for them. Set the Levites before Aaron and his sons — Give the Levites to them, or to their service. Unto the Lord — For to him they were first properly offered, and by him given to the priests in order to his service. The Levites shall go in — Into the court, where they were to wait upon the priests at the altar of burnt-offering; and, at present, into the tabernacle, to take it down and set it up.

12. The Levites shall lay their hands — This imposition of hands differs from that in verse 10, inasmuch as it symbolically transfers guilt, (see Leviticus 1:4, note,) which is implied in an atonement. See Leviticus 4:20; 16:10-34, notes. Even those whom God has accepted as a gift must be atoned for before they can begin to serve around the sanctuary. But there are in the Pentateuch no precepts regulating the personal conduct and life of the Levites as are there given for the priests, Leviticus 21.

V. 13. Set the Levites before Aaron-Give the Levites to them, or to their service. Unto the Lord-For to him they were first properly offered, and by him given to the priests in order to his service.

Verses 12-15. Lay their hands — To signify that they were offered by them and for them. Set the Levites before Aaron and his sons — Give the Levites to them, or to their service. Unto the Lord — For to him they were first properly offered, and by him given to the priests in order to his service. The Levites shall go in — Into the court, where they were to wait upon the priests at the altar of burnt-offering; and, at present, into the tabernacle, to take it down and set it up.

Verses 12-15. Lay their hands — To signify that they were offered by them and for them. Set the Levites before Aaron and his sons — Give the Levites to them, or to their service. Unto the Lord — For to him they were first properly offered, and by him given to the priests in order to his service. The Levites shall go in — Into the court, where they were to wait upon the priests at the altar of burnt-offering; and, at present, into the tabernacle, to take it down and set it up.

V. 15. Go in-Into the court, where they were to wait upon the priests at the altar of burnt-offering; and, at present, into the tabernacle, to take it down and set it up.

Verses 12-15. Lay their hands — To signify that they were offered by them and for them. Set the Levites before Aaron and his sons — Give the Levites to them, or to their service. Unto the Lord — For to him they were first properly offered, and by him given to the priests in order to his service. The Levites shall go in — Into the court, where they were to wait upon the priests at the altar of burnt-offering; and, at present, into the tabernacle, to take it down and set it up.

16. Wholly given — The Hebrew nethunim, nethunim, given, given, is emphatic by repetition. (See Numbers 3:9, note.) At first they were the only attendants of the priests, and performed all the menial service. Subsequently they were re-enforced by three hundred and twenty captive Midianites, (Numbers 31:47,) and still later by the condemned Gibeonites. Joshua 9:27, note. When the service became more stately and onerous David and the princes further strengthened the Levites by the gift of the Nethinim, either prisoners of war or a remnant of the Canaanites, to live within the enclosure of the temple and to do its rougher work. Ezra 8:20. Two hundred and twenty of these were enrolled by Ezra among the Levites to supply their lack of service through a decline of their zeal for Jehovah.

Verse 17. For all the first-born-are mine] See the manner of redeeming the first-born, Numbers 18:6.

V. 19. To do the service of Israel-To serve God in their stead, to do what otherwise they had been obliged to do in their own persons. To make an atonement-Not by offering sacrifices, which the priests alone might do, but by assisting the priests in that expiatory work, and by a diligent performance of all the parts of their office, whereby God was pleased both with them and with the people. That there be no plague-This is added as a reason why God appointed them to serve in the tabernacle, that they might guard it, and not suffer any of the people to come near it, or meddle with holy things, which if they did, it would certainly bring a plague upon them.

Verse 19. To do the service of Israel — To serve God in their stead; to do what otherwise they would have been obliged to do in their own persons. To make an atonement — Not by offering sacrifices, which the priests alone might do, but by assisting the priest in that expiatory work, and by a diligent performance of all the parts of their office, whereby God was pleased both with them and with the people. That there be no plague — This is added as a reason why God appointed them to serve in the tabernacle, that they might guard it, and not suffer any of the people to come near it, or meddle with holy things; which if they did, it would certainly bring a plague upon them.

Ver. 19. To do the service. The great and awful work of expiation belongs solely to the priests; but the levites, exempt from military duty, did all the laborious work, and aided the priests no doubt in carrying forth the ashes from under the altar. They had an arduous duty also in assembling the congregation of the Lord. Besides this they kept the gates of the sanctuary, and watched in courses by night. In the temple an officer went round at pleasure, to see that every levite was awake and doing his duty. If he found a man asleep he opened his lantern, and set fire to his clothes, striking him at the same time a severe blow with his staff, lest he should be burnt to death. A further punishment followed from the ridicule of his companions. One would ask, what is that cry? And another would answer, It is the cry of a beaten levite, whose coat is burnt. This custom assigns a reason for that singular expression in the Revelation: Blessed is he that watcheth, and keepeth his garments: Revelation 16:15.

19. To make an atonement — This looks toward priestly functions to be discharged by the Levites. Though it is not probable that they alone ever sprinkled the blood of the sacrifices, which is a purely sacerdotal act, yet they assisted the priests who sprinkled the blood “which they received of the hand of the Levites,” (2 Chronicles 30:16,) and were drawn more and more clearly to the priests by being released from menial service through the substitution of the Nethinim. Hence they soon became teachers, interpreters, chanters of Hebrew psalmody, and special guardians of the sanctity of the sabbath. Nehemiah 13:22. The last prophet of the Old Testament predicts that in the latter days the Lord “shall purify the sons of Levi.” That there be no plague — The inner sanctuaries of the tabernacle, the apartment of the priests, and the holy of holies were inaccessible to strangers, that is, non-Levites. Hence the appointment of the Levites to be guardians of the tabernacle and safeguards of the people lest they be smitten by the stroke of Jehovah’s wrath. See Numbers 1:51, 53, notes.

Verse 21. And Aaron made an atonement for them] Though the Levites had been most solemnly consecrated to the Lord’s service, and though all legal washings and purifications were duly performed on the occasion, yet they could not approach God till an atonement had been made for them. How strange is it, after all these significations, of the will and purpose of God relative to man, that any priest or any people will attempt to draw nigh to God without an atonement! As sure as God hath spoken it, there is no entrance into the holiest but through the blood of Jesus, Hebrews 10:19, 20.

21. Aaron offered them — As a wave offering, by marching them to and fro before the altar.

AGE LIMITS TO LEVITICAL SERVICE, 23-26.

There is great propriety in fixing the limits of active service in the case of all who are set apart to an office for life. Yet the priests for some reason were not restricted in this respect. The office of the sons of Aaron did not require the same degree of physical strength as that of the Levites; whereas, the service of the latter being more severe, especially until the tabernacle was permanently located, it was more necessary that they should be protected by the law. See Numbers 4:3. For the discrepancy between twenty-five years, the lower limit in this chapter, and thirty years, as prescribed in chapter iv, see General Remarks, (2,) at the end of the latter chapter. “In Moses’s time the Levites from the age of twenty-five were employed in the lighter kinds of service, while, for the transportation of the heavier materials of the tabernacle, when the Israelites were on the march, men older and stronger were required. After the temple was built, its much less onerous service permitted the standard of age to be lowered to twenty years. After the age of fifty the Levites were simply to keep the charge, or guard, in the tabernacle, but were exempted from all laborious duties.” — Haley.

Verse 24. From twenty and five years old] See Clarke’s note on “Numbers 4:3”, where the two terms of twenty-five and thirty years are reconciled.

24. Wait upon the service — Literally, war the warfare. This is often referred to by St. Paul. 1 Corinthians 9:7; 2 Corinthians 10:4; 1 Timothy 1:18; 6:12; 2 Timothy 2:3-5. It signifies service involving strenuous efforts and hardships. The widespread establishment of synagogues in later ages afforded to both priests and Levites a broad field of labour. For though they were not required to teach in the synagogue, yet whenever they were present precedence was given to them. The Levites seldom appear in the New Testament except as the type of a formal worship without sympathy and without love. They had ceased “to war a good warfare.” See Luke 10:32.

Verses 25, 26. From the age of fifty — they shall cease waiting — Shall be excused from carrying the parts and vessels of the tabernacle, and all the toilsome duties of the service, and shall only give advice and direction, and assist in lesser and easier works. How merciful and full of compassion are the laws of God! When his servants became advanced in years in his service, they were not required to do the same work which they did when younger. But doubtless many of them, who were of age to take the benefit of this kind provision made for them, would show their love to God by still exerting in some way their last remains of strength in his service. And surely happy are they who, by the blessing of God on a temperate life, are preserved to old age, with strength to labour in His service who gave them being, and died to redeem them.

V. 26. In the tabernacle-By way of advice, and assistance in lesser and easier works.

Verse 26. To keep the charge, and shall do no service.] They shall no longer be obliged to perform any laborious service, but act as general directors and counsellors; therefore they were to be near the camp, sing praises to God, and see that no stranger or unclean person was permitted to enter. So the Jews and many other persons have understood this place.

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

2. If the Christian ministry be established to prepare men for the kingdom of God, of the holiness of which the purity of the camp was but a faint emblem, how can any man expect to enter that place of blessedness, who has not his heart sprinkled from an evil conscience, and his body washed with pure water; his life and conversation agreeable to the sacred precepts laid down in the Gospel of Christ? If the law of Moses were more read in reference to the Gospel, the Gospel itself and its requisitions would be much better understood. Reader, however it may be with thee, Antinomianism is more general among religious people than is usually imagined. What multitudes of all denominations are expecting to enter into the kingdom of God without any proper preparation for the place! Without holiness none shall see the Lord; and from this decision of the Divine justice there shall never be any appeal.

NUMBERS

Verses 25, 26. From the age of fifty — they shall cease waiting — Shall be excused from carrying the parts and vessels of the tabernacle, and all the toilsome duties of the service, and shall only give advice and direction, and assist in lesser and easier works. How merciful and full of compassion are the laws of God! When his servants became advanced in years in his service, they were not required to do the same work which they did when younger. But doubtless many of them, who were of age to take the benefit of this kind provision made for them, would show their love to God by still exerting in some way their last remains of strength in his service. And surely happy are they who, by the blessing of God on a temperate life, are preserved to old age, with strength to labour in His service who gave them being, and died to redeem them.

Ver. 26. To keep the charge, and do no service. Aged ministers, cool, wise, and experienced in the work of the Lord, were to maintain truth, and give paternal checks to the novelties and untried ardours of youth.