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 -17), 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. Diverse 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, 36. An abstract of much of this book we have in a few words in Ps. 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.

Numbers 1

Israel was now to be formed into a commonwealth, or rather a kingdom; for "the Lord was their King" (1 Sam. 12:12), their government a theocracy, and Moses under him was king in Jeshurun, Deut. 33:5. Now, for the right settlement of this holy state, next to the institution of good laws was necessary the institution of good order; and account therefore must be taken of the subjects of this kingdom, which is done in this chapter, where we have,

I. Orders given to Moses to number the people, ver. 1 -4.

II. Persons nominated to assist him herein, ver. 5 -16.

III. The particular number of each tribe, as it was given in to Moses, ver. 17 -43.

IV. The sum total of all together, ver. 44 -46.

V. An exception of the Levites, ver. 47, etc.

Numbers 1:1-16

The Numbering of the Israelites. B. C. 1490.

¹ And the LORD spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying, ² Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls; ³ From twenty years old and upward, all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies. ⁴ And with you there shall be a man of every tribe; every one head of the house of his fathers. ⁵ And these are the names of the men that shall stand with you: of the tribe of Reuben; Elizur the son of Shedeur. ⁶ Of Simeon; Shelumiel the son of Zurishaddai. ⁷ Of Judah; Nahshon the son of Amminadab. ⁸ Of Issachar; Nethaneel the son of Zuar. ⁹ Of Zebulun; Eliab the son of Helon. ¹⁰ Of the children of Joseph: of Ephraim; Elishama the son of Ammihud: of Manasseh; Gamaliel the son of Pedahzur. ¹¹ Of Benjamin; Abidan the son of Gideoni. ¹² Of Dan; Ahiezer the son of Ammishaddai. ¹³ Of Asher; Pagiel the son of Ocran. ¹⁴ Of Gad; Eliasaph the son of Deuel. ¹⁵ Of Naphtali; Ahira the son of Enan. ¹⁶ These were the renowned of the congregation, princes of the tribes of their fathers, heads of thousands in Israel.

I. We have here a commission issued out for the numbering of the people of Israel; and David, long after, paid dearly for doing it without a commission. Here is,

1. The date of this commission, v. 1. (1.) The place: it is given at God's court in the wilderness of Sinai, from his royal palace, the tabernacle of the congregation. (2.) The time: In the second year after they came up out of Egypt; we may call it the second year of that reign. The laws in Leviticus were given in the first month of that year; these orders were given in the beginning of the second month.

2. The directions given for the execution of it, v. 2, 3. (1.) None were to be numbered but the males, and those only such as were fit for war. None under twenty years old; for, though some such might have bulk and strength enough for military service, yet, in compassion to their tender years, God would not have them put upon it to bear arms. (2.) Nor were any to be numbered who through age, or bodily infirmity, blindness, lameness, or chronical diseases, were unfit for war. The church being militant, those only are reputed the true members of it that have enlisted themselves soldiers of Jesus Christ; for our life, our Christian life, is a warfare. (3.) The account was to be taken according to their families, that it might not only be known how many they were, and what were their names, but of what tribe and family, or clan, nay, of what particular house every person was; or, reckoning it the muster of an army, to what regiment every man belonged, that he might know his place himself and the government might know where to find him. They were numbered a little before this, when their poll-money was paid for the service of the tabernacle, Exod. 38:25, 26. But it should seem they were not then registered by the house of their fathers, as now they were. Their number was the same then that it was now: 603,550 men; for as many as had died since then, and were lost in the account, so many had arrived to be twenty years old, and were added to the account. Note, As one generation passeth a way another generation cometh. As vacancies are daily made, so recruits are daily raised to fill up the vacancies, and Providence takes care that, one time or other, in one place or other, the births shall balance the burials, that the race of mankind and the holy seed may not be cut off and become extinct.

3. Commissioners are named for the doing of this work. Moses and Aaron were to preside (v. 3), and one man of every tribe, that was renowned in his tribe, and was presumed to know it well, was to assist in it – the princes of the tribes, v. 16. Note, Those that are honourable should study to be serviceable; he that is great, let him be your minister, and show, by his knowing the public, that he deserves to be publicly known. The charge of this muster was committed to him who was the lord-lieutenant of that tribe. Now,

II. Why was this account ordered to be taken and kept? For several reasons.

1. To prove the accomplishment of the promise made to Abraham, that God would multiply his seed exceedingly, which promise was renewed to Jacob (Gen. 28:14), that his seed should be as the dust of the earth. Now it appears that there did not fail one tittle of that good promise, which was an encouragement to them to hope that the other promise of the land of Canaan for an inheritance should also be fulfilled in its season. When the number of a body of men is only guessed at, upon the view, it is easy for one that is disposed to cavil to surmise that the conjecture is mistaken, and that, if they were to be counted, they would not be found half so many; therefore God would have Israel numbered, that it might be upon record how vastly they were increased in a little time, that the power of God's providence and the truth of his promise may be seen and acknowledged by all. It could not have been expected, in any ordinary course of nature, that seventy-five souls (which was the number of Jacob's family when he went down into Egypt) should in 215 years (and it was no longer) multiply into so many hundred thousands. It is therefore to be attributed to an extraordinary virtue in the divine promise and blessing.

2. It was to intimate the particular care which God himself would take of his Israel, and which Moses and the inferior rulers were expected to take of them. God is called the Shepherd of Israel, Ps. 80:1. Now the shepherds always kept count of their flocks, and delivered them by number to their under-shepherds, that they might know if any were missing; in like manner God numbers his flock, that of all which he took into his fold he might lose none but upon a valuable consideration, even those that were sacrificed to his justice.

3. It was to put a difference between the true born Israelites and the mixed multitude that were among them; none were numbered but Israelites: all the world is but lumber in comparison with those jewels. Little account is made of others, but the saints God has a particular property in and concern for. The Lord knows those that are his (2 Tim. 2:19), knows them by name, Phil. 4:3. The hairs of their head are numbered; but he will say to others, "I never knew you, never made any account of you."

4. It was in order to their being marshalled into several districts, for the more easy administration of justice, and their more regular march through the wilderness. It is a rout and a rabble, not an army, that is not mustered and put in order.

Numbers 1:17-43

¹⁷ And Moses and Aaron took these men which are expressed by their names: ¹⁸ And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls. ¹⁹ As the LORD commanded Moses, so he numbered them in the wilderness of Sinai. ²⁰ And the children of Reuben, Israel's eldest son, by their generations, after their families, by the house of their fathers, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war; ²¹ Those that were numbered of them, even of the tribe of Reuben, were forty and six thousand and five hundred. ²² Of the children of Simeon, by their generations, after their families, by the house of their fathers, those that were numbered of them, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war; ²³ Those that were numbered of them, even of the tribe of Simeon, were fifty and nine thousand and three hundred. ²⁴ Of the children of Gad, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; ²⁵ Those that were numbered of them, even of the tribe of Gad, were forty and five thousand six hundred and fifty. ²⁶ Of the children of Judah, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; ²⁷ Those that were numbered of them, even of the tribe of Judah, were threescore and fourteen thousand and six hundred. ²⁸ Of the children of Issachar, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; ²⁹ Those that were numbered of them, even of the tribe of Issachar, were fifty and four thousand and four hundred. ³⁰ Of the children of Zebulun, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; ³¹ Those that were numbered of them, even of the tribe of Zebulun, were fifty and seven thousand and four hundred. ³² Of the children of Joseph, namely, of the children of Ephraim, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; ³³ Those that were numbered of them, even of the tribe of Ephraim, were forty thousand and five hundred. ³⁴ Of the children of Manasseh, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; ³⁵ Those that were numbered of them, even of the tribe of Manasseh, were thirty and two thousand and two hundred. ³⁶ Of the children of Benjamin, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; ³⁷ Those that were numbered of them, even of the tribe of Benjamin, were thirty and five thousand and four hundred. ³⁸ Of the children of Dan, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; ³⁹ Those that were numbered of them, even of the tribe of Dan, were threescore and two thousand and seven hundred. ⁴⁰ Of the children of Asher, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; ⁴¹ Those that were numbered of them, even of the tribe of Asher, were forty and one thousand and five hundred. ⁴² Of the children of Naphtali, throughout their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; ⁴³ Those that were numbered of them, even of the tribe of Naphtali, were fifty and three thousand and four hundred.

We have here the speedy execution of the orders given for the numbering of the people. It was begun the same day that the orders were given, The first day of the second month; compare v. 18 with v. 1. Note, When any work is to be done for God it is good to set about it quickly, while the sense of duty is strong and pressing. And, for aught that appears, it was but one day's work, for many other things were done between this and the twentieth day of this month, when they removed their camp, ch. 10:11. Joab was almost ten months numbering the people in David's time (2 Sam. 24:8); but then they were dispersed, now they lived closely together; then Satan proposed the doing of it, now God commanded it. It was the sooner and more easily done now because it had been done but a little while ago, and they needed but review the old books, with the alterations since made, which probably they had kept an account of as they occurred.

In the particulars here left upon record, we may observe,

1. That the numbers are registered in words at length (as I may say), and not in figures; to every one of the twelve tribes it is repeated, for the greater ceremony and solemnity of the account, that they were numbered by their generations, after their families, by the house of their fathers, according to the number of the names, to show that every tribe took and gave in the account by the same rule and in the same method, though so many hands were employed in it, setting down the genealogy first, to show that their family descended from Israel, then the families themselves in their order, then dividing each family into the houses, or subordinate families, that branched from it, and under these the names of the particular persons, according to the rules of heraldry. Thus every man might know who were his relations or next of kin, on which some laws we have already met with did depend: besides that the nearer any are to us in relation the more ready we should be to do them good.

2. That they all end with hundreds, only Gad with fifty (v. 25), but none of the numbers descend to units or tens. Some think it was a special providence that ordered all the tribes just at this time to be even numbers, and no odd or broken numbers among them, to show them that there was something more than ordinary designed in their increase, there being this uncommon in the circumstance of it. It is rather probable that Moses having some time before appointed rulers of hundreds, and rulers of fifties (Exod. 18:25), they numbered the people by their respective rulers, which would bring the numbers to even hundreds or fifties.

3. That Judah is the must numerous of them all, more than double to Benjamin and Manasseh, and almost 12,000 more than any other tribe, v. 27. It was Judah whom his brethren must praise because from him Messiah the Prince was to descend; but, because that was a thing at a distance, God did in many ways honour that tribe in the mean time, particularly by the great increase of it, for his sake who was to spring out of Judah (Heb. 7:14) in the fulness of time. Judah was to lead the van through the wilderness, and therefore was furnished accordingly with greater strength than any other tribe.

4. Ephraim and Manasseh, the sons of Joseph, are numbered as distinct tribes, and both together made up almost as many as Judah; this was in pursuance of Jacob's adoption of them, by which they were equalled with their uncles Reuben and Simeon, Gen. 48:5. It was also the effect of the blessing of Joseph, who was to be a fruitful bough, Gen. 49:22. And Ephraim the younger is put first, and is more numerous than Manasseh, for Jacob had crossed hands, and foreseen ten thousands of Ephraim and thousands of Manasseh. The fulfilling of this confirms our faith in the spirit of prophecy with which the patriarchs were endued.

5. When they came down into Egypt Dan had but one son (Gen. 46:23), and so his tribe was but one family, ch. 26:42. Benjamin had then ten sons (Gen. 46:21), yet now the tribe of Dan is almost double in number to that of Benjamin. Note, The increasing and diminishing of families do not always go by probabilities. Some are multiplied greatly, and again are diminished, while others that were poor have families made them like a flock, Ps. 107:38, 39, 41; and see Job 12:23.

6. It is said of each of the tribes that those were numbered who were able to go forth to war, to remind them that they had wars before them, though now they were in peace and met with no opposition. Let not him that girdeth on the harness boast as though he had put it off.

Numbers 1:44-46

⁴⁴ These are those that were numbered, which Moses and Aaron numbered, and the princes of Israel, being twelve men: each one was for the house of his fathers. ⁴⁵ So were all those that were numbered of the children of Israel, by the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel; ⁴⁶ Even all they that were numbered were six hundred thousand and three thousand and five hundred and fifty.

We have here the sum total at the foot of the account; they were in all 600,000 fighting men, and 3550 over. Some think that when this was their number some months before (Exod. 38:26) the Levites were reckoned with them, but now that tribe was separated for the service of God, yet so many more had by this time attained to the age of twenty years as that still they were the same number, to show that whatever we part with for the honour and service of God it shall certainly be made up to us one way of other. Now we see what a vast body of men they were. Let us consider,

1. How much went to maintain all these (besides twice as many more, no question, of women and children, sick and aged, and the mixed multitude) for forty years together in the wilderness; and they were all at God's finding every day, having their food from the dew of heaven, and not from the fatness of the earth. O what a great and good housekeeper is our God, that has such numbers depending on him and receiving from him every day!

2. What work sin makes with a people; within forty years most of them would indeed have died of course for the common sin of mankind; for, when sin entered into the world, death came with it, and how great are the desolations which it makes in the earth! But, for the particular sin of unbelief and murmuring, all those that were now numbered, except two, laid their bones under their iniquity, and perished in the wilderness.

3. What a great multitude God's spiritual Israel will amount to at last; though at one time, and in one place, they seem to be but a little flock, yet when they come all together they shall be a great multitude, innumerable, Rev. 7:9. And, though the church's beginning be small, its latter end shall greatly increase. A little one shall become a thousand.

Numbers 1:47-54

⁴⁷ But the Levites after the tribe of their fathers were not numbered among them. ⁴⁸ For the LORD had spoken unto Moses, saying, ⁴⁹ Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel: ⁵⁰ But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it, and shall encamp round about the tabernacle. ⁵¹ And when the tabernacle setteth forward, the Levites shall take it down: and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death. ⁵² And the children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, throughout their hosts. ⁵³ But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony. ⁵⁴ And the children of Israel did according to all that the LORD commanded Moses, so did they.

Care is here taken to distinguish from the rest of the tribes the tribe of Levi, which, in the matter of the golden calf, had distinguished itself, Exod. 32:26. Note, Singular services shall be recompensed with singular honours. Now,

I. It was the honour of the Levites that they were made guardians of the spiritualities; to them was committed the care of the tabernacle and the treasures thereof, both in their camps and in their marches.

1. When they moved the Levites were to take down the tabernacle, to carry it and all that belonged to it, and then to set it up again in the place appointed, v. 50, 51. It was for the honour of the holy things that none should be permitted to see them, or touch them, but those only who were called of God to the service. Thus we all are unfit and unworthy to have fellowship with God until we are first called by his grace into the fellowship of his Son Jesus Christ our Lord, and so, being the spiritual seed of that great high priest, are made priests to our God; and it is promised that God would take Levites to himself, even from the Gentiles, Isa. 66:21.

2. When they rested the Levites were to encamp round about the tabernacle (v. 50, 53), that they might be near their work, and resident upon their charge, always ready to attend, and that they might be a guard upon the tabernacle, to preserve it from being either plundered or profaned. They must pitch round about the tabernacle, that there be no wrath upon the congregation, as there would be if the tabernacle and the charge of it were neglected, or those crowded upon it that were not allowed to come near. Note, Great care must be taken to prevent sin, because the preventing of sin is the preventing of wrath.

II. It was their further honour that as Israel, being a holy people, was not reckoned among the nations, so they, being a holy tribe, were not reckoned among other Israelites, but numbered afterwards by themselves, v. 49. The service which the Levites were to do about the sanctuary is called (as we render it in the margin) a warfare, ch. 4:23. And, being engaged in that warfare, they were discharged from military services, and therefore not numbered with those that were to go out to war. Note, Those that minister about holy things should neither entangle themselves, nor be entangled, in secular affairs. The ministry is itself work enough for a whole man, and all little enough to be employed in it. It is an admonition to ministers to distinguish themselves by their exemplary conversation from common Israelites, not affecting to seem greater, but aiming to be really better, every way better than others.

Numbers 2

The thousands of Israel, having been mustered in the former chapter, in this are marshalled, and a regular disposition is made of their camp, by a divine appointment. Here is,

I. A general order concerning it, ver. 1, 2.

II. Particular directions for the posting of each of the tribes, in four distinct squadrons, three tribes in each squadron.

1. In the van-guard on the east were posted Judah, Issachar, and Zebulun, ver. 3 -9.

2. In the right wing, southward, Reuben, Simeon, and Gad, ver. 10 -16.

3. In the rear, westward, Ephraim, Manasseh, and Benjamin, ver. 18 -24.

4. In the left wing, northward, Dan, Asher, and Naphtali, ver. 25 -31.

5. The tabernacle in the centre, ver. 17.

III. The conclusion of this appointment, ver. 32, etc.

Numbers 2:1-2

The Stations of the Several Tribes. B. C. 1490.

¹ And the LORD spake unto Moses and unto Aaron, saying, ² Every man of the children of Israel shall pitch by his own standard, with the ensign of their father's house: far off about the tabernacle of the congregation shall they pitch.

Here is the general appointment given both for their orderly encampment where they rested and their orderly march when they moved. Some order, it is possible, they had observed hitherto; they came out of Egypt in rank and file (Exod. 13:18), but now they were put into a better model.

1. They all dwelt in tents, and when they marched carried all their tents along with them, for they found no city to dwell in, Ps. 107:4. This represents to us our state in this world. It is a movable state (we are here to-day and gone to-morrow); and it is a military state: is not our life a warfare? We do but pitch our tents in this world, and have in it no continuing city. Let us, therefore, while we are pitching in this world, be pressing through it.

2. Those of a tribe were to pitch together, every man by his own standard. Note, It is the will of God that mutual love and affection, converse and communion, should be kept up among relations. Those that are of kin to each other should, as much as they can, be acquainted with each other; and the bonds of nature should be improved for the strengthening of the bonds of Christian communion.

3. Every one must know his place and keep in it; they were not allowed to fix where they pleased, nor to remove when they pleased, but God quarters them, with a charge to abide in their quarters. Note, It is God that appoints us the bounds of our habitation, and to him we must refer ourselves. He shall choose our inheritance for us (Ps. 47:4), and in his choice we must acquiesce, and not love to flit, nor be as the bird that wanders from her nest.

4. Every tribe had its standard, flag, or ensign, and it should seem every family had some particular ensign of their father's house, which was carried as with us the colours of each troop or company in a regiment are. These were of use for the distinction of tribes and families, and the gathering and keeping of them together, in allusion to which the preaching of the gospel is said to lift up an ensign, to which the Gentiles shall seek, and by which they shall pitch, Isa. 11:10, 12. Note, God is the God of order, and not of confusion. These standards made this mighty army seem more beautiful to its friends and more formidable to its enemies. The church of Christ is said to be as terrible as an army with banners, Cant. 6:10. It is uncertain how these standards were distinguished: some conjecture that the standard of each tribe was of the same colour with the precious stone in which the name of that tribe was written in the high priest's ephod, and that this was all the difference. Many of the modern Jews think there was some coat of arms painted in each standard, which had reference to the blessing of that tribe by Jacob. Judah bore a lion, Dan a serpent, Naphtali a hind, Benjamin a wolf, etc. Some of them say the four principal standards were, Judah a lion, Reuben a man, Joseph an ox, and Dan an eagle, making the appearances in Ezekiel's vision to allude it. Others say the name of each tribe was written in its standard. Whatever it was, no doubt it gave a certain direction.

5. They were to pitch about the tabernacle, which was to be in the midst of them, as the tent of pavilion of a general in the centre of an army. They must encamp round the tabernacle, (1.) That it might be equally a comfort and joy to them all, as it was a token of God's gracious presence with them. Ps. 46:5, God is in the midst of her, she shall not be moved. Their camp had reason to be hearty, when thus they had God in the heart of them. To have bread from heaven every day round about their camp, and fire from heaven, with other tokens of God's favour, in the midst of their camp, was abundantly sufficient to answer that question, Is the Lord among us, or is he not? Happy art thou, O Israel! It is probable that the doors of all their tents were made to look towards the tabernacle from all sides, for every Israelite should have his eyes always towards the Lord; therefore they worshipped at the tent-door. The tabernacle was in the midst of the camp, that it might be near to them; for it is a very desirable thing to have the solemn administrations of holy ordinances near us and within our reach. The kingdom of God is among you. (2.) That they might be a guard and defence upon the tabernacle and the Levites on every side. No invader could come near God's tabernacle without first penetrating the thickest of their squadrons. Note, If God undertake the protection of our comforts, we ought in our places to undertake the protection of his institutions, and stand up in defence of his honour, and interest, and ministers.

6. Yet they were to pitch afar off, in reverence to the sanctuary, that it might not seem crowded and thrust up among them, and that the common business of the camp might be no annoyance to it. They were also taught to keep their distance, lest too much familiarity should breed contempt. It is supposed (from Joshua 3:4) that the distance between the nearest part of the camp and the tabernacle (or perhaps between them and the camp of the Levites, who pitched near the tabernacle) was 2000 cubits, that is, 1000 yards, little more than half a measured mile with us; but the outer parts of the camp must needs be much further off. Some compute that the extent of their camp could be no less than twelve miles square; for it was like a movable city, with streets and lanes, in which perhaps the manna fell, as well as on the outside of the camp, that they might have it at their doors. In the Christian church we read of a throne (as in the tabernacle there was a mercy-seat) which is called a glorious high throne from the beginning (Jer. 17:12), and that throne surrounded by spiritual Israelites, twenty-four elders, double to the number of the tribes, clothed in white raiment (Rev. 4:4), and the banner over them is Love; but we are not ordered, as they were, to pitch afar off; no, we are invited to draw near, and come boldly. The saints of the Most High are said to be round about him, Ps. 76:11. God by his grace keep us close to him!

Numbers 2:3-34

³ And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies: and Nahshon the son of Amminadab shall be captain of the children of Judah. ⁴ And his host, and those that were numbered of them, were threescore and fourteen thousand and six hundred. ⁵ And those that do pitch next unto him shall be the tribe of Issachar: and Nethaneel the son of Zuar shall be captain of the children of Issachar. ⁶ And his host, and those that were numbered thereof, were fifty and four thousand and four hundred. ⁷ Then the tribe of Zebulun: and Eliab the son of Helon shall be captain of the children of Zebulun. ⁸ And his host, and those that were numbered thereof, were fifty and seven thousand and four hundred. ⁹ All that were numbered in the camp of Judah were an hundred thousand and fourscore thousand and six thousand and four hundred, throughout their armies. These shall first set forth. ¹⁰ On the south side shall be the standard of the camp of Reuben according to their armies: and the captain of the children of Reuben shall be Elizur the son of Shedeur. ¹¹ And his host, and those that were numbered thereof, were forty and six thousand and five hundred. ¹² And those which pitch by him shall be the tribe of Simeon: and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai. ¹³ And his host, and those that were numbered of them, were fifty and nine thousand and three hundred. ¹⁴ Then the tribe of Gad: and the captain of the sons of Gad shall be Eliasaph the son of Reuel. ¹⁵ And his host, and those that were numbered of them, were forty and five thousand and six hundred and fifty. ¹⁶ All that were numbered in the camp of Reuben were an hundred thousand and fifty and one thousand and four hundred and fifty, throughout their armies. And they shall set forth in the second rank. ¹⁷ Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp: as they encamp, so shall they set forward, every man in his place by their standards. ¹⁸ On the west side shall be the standard of the camp of Ephraim according to their armies: and the captain of the sons of Ephraim shall be Elishama the son of Ammihud. ¹⁹ And his host, and those that were numbered of them, were forty thousand and five hundred. ²⁰ And by him shall be the tribe of Manasseh: and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur. ²¹ And his host, and those that were numbered of them, were thirty and two thousand and two hundred. ²² Then the tribe of Benjamin: and the captain of the sons of Benjamin shall be Abidan the son of Gideoni. ²³ And his host, and those that were numbered of them, were thirty and five thousand and four hundred. ²⁴ All that were numbered of the camp of Ephraim were an hundred thousand and eight thousand and an hundred, throughout their armies. And they shall go forward in the third rank. ²⁵ The standard of the camp of Dan shall be on the north side by their armies: and the captain of the children of Dan shall be Ahiezer the son of Ammishaddai. ²⁶ And his host, and those that were numbered of them, were threescore and two thousand and seven hundred. ²⁷ And those that encamp by him shall be the tribe of Asher: and the captain of the children of Asher shall be Pagiel the son of Ocran. ²⁸ And his host, and those that were numbered of them, were forty and one thousand and five hundred. ²⁹ Then the tribe of Naphtali: and the captain of the children of Naphtali shall be Ahira the son of Enan. ³⁰ And his host, and those that were numbered of them, were fifty and three thousand and four hundred. ³¹ All they that were numbered in the camp of Dan were an hundred thousand and fifty and seven thousand and six hundred. They shall go hindmost with their standards. ³² These are those which were numbered of the children of Israel by the house of their fathers: all those that were numbered of the camps throughout their hosts were six hundred thousand and three thousand and five hundred and fifty. ³³ But the Levites were not numbered among the children of Israel; as the LORD commanded Moses. ³⁴ And the children of Israel did according to all that the LORD commanded Moses: so they pitched by their standards, and so they set forward, every one after their families, according to the house of their fathers.

We have here the particular distribution of the twelve tribes into four squadrons, three tribes in a squadron, one of which was to lead the other two. Observe,

1. God himself appointed them their place, to prevent strife and envy among them. Had they been left to determine precedency among themselves, they would have been in danger of quarrelling with one another (as the disciples who strove which should be greatest); each would have had a pretence to be first, or at least not to be last. Had it been left to Moses to determine, they would have quarrelled with him, and charged him with partiality; therefore God does it, who is himself the fountain and judge of honour, and in his appointment all must acquiesce. If God in his providence advance others above us, and abase us, we ought to be as well satisfied in his doing it in that way as if he did it, as this was done here, by a voice out of the tabernacle; and this consideration, that it appears to be the will of God it should be so, should effectually silence all envies and discontents. And as far as our place comes to be our choice our Saviour has given us a rule in Luke 14:8, Sit not down in the highest room; and another in Matt. 20:27, He that will be chief, let him be your servant. Those that are most humble and most serviceable are really most honourable.

2. Every tribe had a captain, a prince, or commander-in-chief, whom God himself nominated, the same that had been appointed to number them, ch. 1:5. Our being all the children of one Adam is so far from justifying the levellers, and taking away the distinction of place and honour, that even among the children of the same Abraham, the same Jacob, the same Judah, God himself appointed that one should be captain of all the rest. There are powers ordained of God, and those to whom honour and fear are due and must be paid. Some observe the significancy of the names of these princes, at least, in general, how much God was in the thoughts of those that gave them their names, for most of them have El, God, at one end or other of their names. Nethaneel, the gift of God; Eliab, my God a Father; Elizur, my God a rock; Shelumiel, God my peace; Eliasaph, God has added; Elishama, my God has heard: Gamaliel, God my reward; Pagiel, God has met me. By this it appears that the Israelites in Egypt did not quite forget the name of their God, but, when they wanted other memorials, preserved the remembrance of it in the names of their children, and therewith comforted themselves in their affliction.

3. Those tribes were placed together under the same standard that were nearest of kin to each other; Judah, Issachar, and Zebulun, were the three younger sons of Leah, and they were put together; and Issachar and Zebulun would not grudge to be under Judah, since they were his younger brethren. Reuben and Simeon would not have been content in their place. Therefore Reuben, Jacob's eldest son, is made chief of the next squadron; Simeon, no doubt, is willing to be under him, and Gad, the son of Zilpah, Leah's handmaid, is fitly added to them in Levi's room: Ephraim, Manasseh, and Benjamin, are all the posterity of Rachel. Dan, the eldest son of Bilhah, is made a leading tribe, though the son of a concubine, that more abundant honour might be bestowed on that which lacked; and it was said, Dan should judge his people, and to him were added two younger sons of the handmaids. Thus unexceptionable was the order in which they were placed.

4. The tribe of Judah was in the first post of honour, encamped towards the rising sun, and in their marches led the van, not only because it was the most numerous tribe, but chiefly because from that tribe Christ was to come, who is the Lion of the tribe of Judah, and was to descend from the loins of him who was now nominated chief captain of that tribe. Nahshon is reckoned among the ancestors of Christ, Matt. 1:4. So that, when he went before them, Christ himself went before them in effect, as their leader. Judah was the first of the twelve sons of Jacob that was blessed. Reuben, Simeon, and Levi, were censured by their dying father; he therefore being first in blessing, though not in birth, is put first, to teach children how to value the smiles of their godly parents and dread their frowns.

5. The tribes of Levi pitched closely about the tabernacle, within the rest of their tribes, v. 17. They must defend the sanctuary, and then the rest of the tribes must defend them. Thus, in the vision which John saw of the glory of heaven, between the elders and the throne were four living creatures full of eyes, Rev. 4:6, 8. Civil powers should protect the religious interests of a nation, and be a defence upon that glory.

6. The camp of Dan (and so that tribe is called long after their settlement in Canaan (Judg. 13:25), because celebrated for their military prowess), though posted in the left wing when they encamped, was ordered in their march to bring up the rear, v. 31. They were the most numerous, next to Judah, and therefore were ordered into a post which, next to the front, required the most strength, for as the strength is so shall the day be. Lastly, The children of Israel observed the orders given them, and did as the Lord commanded Moses, v. 34. They put themselves in the posts assigned them, without murmuring or disputing, and, as it was their safety, so it was their beauty; Balaam was charmed with the sight of it: How goodly are thy tents, O Jacob! ch. 24:5. Thus the gospel church, called the camp of saints, ought to be compact according to the scripture model, every one knowing and keeping his place, and then all that wish well to the church rejoice, beholding their order, Col. 2:5.

Numbers 3

This chapter and the next are concerning the tribe of Levi, which was to be mustered and marshalled by itself, and not in common with the other tribes, intimating the particular honour put upon them and the particular duty and service required from them. The Levites are in this chapter considered,

I. As attendants on, and assistants to, the priests in the temple-service. And so we have an account,

1. Of the priests themselves (ver. 1 -4) and their work, ver. 10.

2. Of the gift of the Levites to them (ver. 5 -9), in order to which they are mustered (ver. 14 -16), and the sum of them taken, ver. 39. Each particular family of them is mustered, has its place assigned and its charge, the Gershonites (ver. 17 -26), the Kohathites (ver. 27 -32), the Merarites, ver. 33 -39.

II. As equivalents for the first-born, ver. 11 -13.

1. The first-born are numbered, and the Levites taken instead of them, as far as the number of the Levites went, ver. 40 -45.

2. What first-born there were more than the Levites were redeemed, ver. 46, etc.

Numbers 3:1-13

The Separation of the Levites. B. C. 1490.

¹ These also are the generations of Aaron and Moses in the day that the LORD spake with Moses in mount Sinai. ² And these are the names of the sons of Aaron; Nadab the firstborn, and Abihu, Eleazar, and Ithamar. ³ These are the names of the sons of Aaron, the priests which were anointed, whom he consecrated to minister in the priest's office. ⁴ And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest's office in the sight of Aaron their father. ⁵ And the LORD spake unto Moses, saying, ⁶ Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. ⁷ And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle. ⁸ And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. ⁹ And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel. ¹⁰ And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office: and the stranger that cometh nigh shall be put to death. ¹¹ And the LORD spake unto Moses, saying, ¹² And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine; ¹³ Because all the firstborn are mine; for on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: mine shall they be: I am the LORD.

Here,

I. The family of Aaron is confirmed in the priests' office, v. 10. They had been called to it before, and consecrated; here they are appointed to wait on their priests' office: the apostle uses this phrase (Rom. 12:7), Let us wait on our ministry. The office of the ministry requires a constant attendance and great diligence; so frequent are the returns of its work, and yet so transient its favourable opportunities, that it must be waited on. Here is repeated what was said before (ch. 1:51): The stranger that cometh nigh shall be put to death, which forbids the invading of the priest's office by any other person whatsoever; none must come nigh to minister but Aaron and his sons only, all others are strangers. It also lays a charge on the priests, as door-keepers in God's house, to take care that none should come near who were forbidden by the law; they must keep off all intruders, whose approach would be to the profanation of the holy things, telling them that if they came near it was at their peril, they would die by the hand of God, as Uzza did. The Jews say that afterwards there was hung over the door of the temple a golden sword (perhaps alluding to that flaming sword at the entrance of the garden of Eden), on which was engraven, The stranger that cometh nigh shall be put to death.

II. A particular account is given of this family of Aaron; what we have met with before concerning them is here repeated.

1. The consecration of the sons of Aaron, v. 3. They were all anointed to minister before the Lord, though it appeared afterwards, and God knew it, that two of them were wise and two were foolish.

2. The fall of the two elder (v. 4): they offered strange fire, and died for so doing, before the Lord. This is mentioned here in the preamble to the law concerning the priesthood, for a warning to all succeeding priests; let them know, by this example, that God is a jealous God, and will not be mocked; the holy anointing oil was an honour to the obedient, but not a shelter to the disobedient. It is here said, They had no children, Providence so ordering it, for their greater punishment, that none of their descendants should remain to be priests, and so bear up their name who had profaned God's name.

3. The continuance of the two younger: Eleazar and Ithamar ministered in the sight of Aaron. It intimates, (1.) The care they took about their ministration not to make any blunders; they kept under their father's eye, and took instruction from him in all they did, because, probably, Nadab and Abihu got out of their father's sight when they offered strange fire. Note, It is good for young people to act under the direction and inspection of those that are aged and experienced. (2.) The comfort Aaron took in it; it pleased him to see his younger sons behave themselves prudently and gravely, when his two elder had miscarried. Note, It is a great satisfaction to parents to see their children walk in the truth, 3 John 4.

III. A grant is made of the Levites to be assistants to the priests in their work: Give the Levites to Aaron, v. 9. Aaron was to have a greater propriety in, and power over, the tribe of Levi than any other of the prices had in and over their respective tribes. There was a great deal of work belonging to the priests' office, and there were now only three pairs of hands to do it all, Aaron's and his two sons'; for it does not appear that they had either of them any children at this time, at least not any that were of age to minister, therefore God appoints the Levites to attend upon them. Note, Those whom God finds work for his will find help for. Here is,

1. The service for which the Levites were designed: they were to minister to the priests in their ministration to the Lord (v. 6), and to keep Aaron's charge (v. 7), as the deacons to the bishops in the evangelical constitution, serving at tables, while the bishops waited on their ministry. The Levites killed the sacrifices, and then the priests needed only to sprinkle the blood and burn the fat: the Levites prepared the incense, the priests burnt it. They were to keep, not only Aaron's charge, but the charge of the whole congregation. Note, It is a great trust that is reposed in ministers, not only for the glory of Christ, but for the good of his church; so that they must not only keep the charge of the great high priest, but must also be faithful to the souls of men, in trust for whom a dispensation is committed to them.

2. The consideration upon which the Levites were demanded; they were taken instead of the first-born. The preservation of the first-born of Israel, when all the first-born of the Egyptians (with whom they were many of them mingled) were destroyed, was looked upon by him who never makes any unreasonable demands as cause sufficient of the appropriating of all the first-born thenceforward to himself (v. 13): All the first-born are mine. That was sufficient to make them his, though he had given no reason for it, for he is the sole fountain and Lord of all beings and powers; but because all obedience must flow from love, and acts of duty must be acts of gratitude, before they were challenged into peculiar services they were crowned with peculiar favours. Note, When he that made us saves us we are thereby laid under further obligations to serve him and live to him. God's right to us by redemption corroborates the right he has to us by creation. Now because the first-born of a family are generally the favourites, and some would think it a disparagement to have their eldest sons servants to the priests, and attending before the door of the tabernacle, God took the tribe of Levi entire for his own, in lieu of the first-born, v. 12. Note, God's institutions put no hardships upon men in any of their just interests or reasonable affections. It was presumed that the Israelites would rather part with the Levites than with the first-born, and therefore God graciously ordered the exchange; yet for us he spared not his own Son.

Numbers 3:14-39

¹⁴ And the LORD spake unto Moses in the wilderness of Sinai, saying, ¹⁵ Number the children of Levi after the house of their fathers, by their families: every male from a month old and upward shalt thou number them. ¹⁶ And Moses numbered them according to the word of the LORD, as he was commanded. ¹⁷ And these were the sons of Levi by their names; Gershon, and Kohath, and Merari. ¹⁸ And these are the names of the sons of Gershon by their families; Libni, and Shimei. ¹⁹ And the sons of Kohath by their families; Amram, and Izehar, Hebron, and Uzziel. ²⁰ And the sons of Merari by their families; Mahli, and Mushi. These are the families of the Levites according to the house of their fathers. ²¹ Of Gershon was the family of the Libnites, and the family of the Shimites: these are the families of the Gershonites. ²² Those that were numbered of them, according to the number of all the males, from a month old and upward, even those that were numbered of them were seven thousand and five hundred. ²³ The families of the Gershonites shall pitch behind the tabernacle westward. ²⁴ And the chief of the house of the father of the Gershonites shall be Eliasaph the son of Lael. ²⁵ And the charge of the sons of Gershon in the tabernacle of the congregation shall be the tabernacle, and the tent, the covering thereof, and the hanging for the door of the tabernacle of the congregation, ²⁶ And the hangings of the court, and the curtain for the door of the court, which is by the tabernacle, and by the altar round about, and the cords of it for all the service thereof. ²⁷ And of Kohath was the family of the Amramites, and the family of the Izeharites, and the family of the Hebronites, and the family of the Uzzielites: these are the families of the Kohathites. ²⁸ In the number of all the males, from a month old and upward, were eight thousand and six hundred, keeping the charge of the sanctuary. ²⁹ The families of the sons of Kohath shall pitch on the side of the tabernacle southward. ³⁰ And the chief of the house of the father of the families of the Kohathites shall be Elizaphan the son of Uzziel. ³¹ And their charge shall be the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary wherewith they minister, and the hanging, and all the service thereof. ³² And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary. ³³ Of Merari was the family of the Mahlites, and the family of the Mushites: these are the families of Merari. ³⁴ And those that were numbered of them, according to the number of all the males, from a month old and upward, were six thousand and two hundred. ³⁵ And the chief of the house of the father of the families of Merari was Zuriel the son of Abihail: these shall pitch on the side of the tabernacle northward. ³⁶ And under the custody and charge of the sons of Merari shall be the boards of the tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, and all that serveth thereto, ³⁷ And the pillars of the court round about, and their sockets, and their pins, and their cords. ³⁸ But those that encamp before the tabernacle toward the east, even before the tabernacle of the congregation eastward, shall be Moses, and Aaron and his sons, keeping the charge of the sanctuary for the charge of the children of Israel; and the stranger that cometh nigh shall be put to death. ³⁹ All that were numbered of the Levites, which Moses and Aaron numbered at the commandment of the LORD, throughout their families, all the males from a month old and upward, were twenty and two thousand.

The Levites being granted to Aaron to minister to him, they are here delivered to him by tale, that he might know what he had, and employ them accordingly. Observe,

I. By what rule they were numbered: Every male from a month old and upward, v. 15. The rest of the tribes were numbered only from twenty years old and upwards, and of them those only that were able to go forth to war; but into the number of the Levites they must take in both infants, and infirm; being exempted from the war, it was not insisted upon that they should be of age and strength for the wars. Though it appears afterwards that little more than a third part of the Levites were fit to be employed in the service of the tabernacle (about 8000 out of 22,000, ch. 4:47, 48), yet God would have them all numbered as retainers to his family; that none may think themselves disowned and rejected of God because they are not in a capacity of doing him that service which they see others do him. The Levites of a month old could not honour God and serve the tabernacle, as those that had grown up; yet out of the mouths of babes and sucklings the Levites' praise was perfected. Let not little children be hindered from being enrolled among the disciples of Christ, for such was the tribe of Levi, of such is the kingdom of heaven, that kingdom of priests. The redemption of the first-born was reckoned from a month old (ch. 18:15, 16), therefore from that age the Levites were numbered. They were numbered after the house of their fathers, not their mothers, for, if the daughter of a Levite married one of another tribe, her son was not a Levite; but we read of a spiritual priest to out God who inherited the unfeigned faith which dwelt in his mother and grandmother, 2 Tim. 1:5.

II. How they were distributed into three classes, according to the number of the sons of Levi, Gershon, Kohath, and Merari, and these subdivided into several families, v. 17 -20.

1. Concerning each of these three classes we have an account, (1.) Of their number. The Gershonites were

7500. The Kohathites were

8600. The Merarites were

6200. The rest of the tribes had not their subordinate families numbered by themselves as those of Levi; this honour God put upon his own tribe. (2.) Of their post about the tabernacle on which they were to attend. The Gershonites pitched behind the tabernacle, westward, v. 23. The Kohathites on the right hand, southward, v. 29. The Merarites on the left hand, northward, v. 35. And, to complete the square, Moses and Aaron, with the priests, encamped in the front, eastward, v. 38. Thus was the tabernacle surrounded with its guards; and thus does the angel of the Lord encamp round about those that fear him, those living temples, Ps. 34:7. Every one knew his place, and must therein abide with God. (3.) Of their chief or head. As each class had its own place, so each had its own prince. The commander of the Gershonites was Eliasaph (v. 24); of the Kohathites Elizaphan (v. 30), of whom we read (Lev. 10:4) that he was one of the bearers at the funeral of Nadab and Abihu; of the Merarites Zuriel, v. 35. (4.) Of their charge, when the camp moved. Each class knew their own business; it was requisite they should, for that which is every body's work often proves nobody's work. The Gershonites were charged with the custody and carriage of all the curtains and hangings and coverings of the tabernacle and court (v. 25, 26), the Kohathites of all the furniture of the tabernacle – the ark, altar, table, etc. (v. 31, 32), the Merarites of the heavy carriage, boards, bars, pillars, etc., v. 36, 37.

2. Here we may observe, (1.) That the Kohathites, though they were the second house, yet were preferred before the elder family of the Gershonites. Besides that Aaron and the priests were of that family, they were more numerous, and their post and charge more honourable, which probably was ordered to put an honour upon Moses, who was of that family. Yet, (2.) The posterity of Moses were not at all dignified or privileged, but stood upon the level with other Levites, that it might appear he did not seek the advancement of his own family, nor to entail any honours upon it either in church or state; he that had honour enough himself coveted not to have his name shine by that borrowed light, but rather to have the Levites borrow honour from his name. Let none think contemptibly of the Levites, though inferior to the priests, for Moses himself though it preferment enough for his sons to be Levites. Probably it was because the family of Moses were Levites only that in the title of this chapter, which is concerning that tribe (v. 1), Aaron is put before Moses.

III. The sum total of the numbers of this tribe. They are computed in all 22,000, v. 39. The sum of the particular families amounts to 300 more; if this had been added to the sum total, the Levites, instead of being 273 fewer than the first-born, as they were (v. 43), would have been twenty-seven more, and so the balance would have fallen the other way; but it is supposed that the 300 which were struck off from the account when the exchange was to be made were the first-born of the Levites themselves, born since their coming out of Egypt, which could not be put into the exchange, because they were already sanctified to God. But that which is especially observable here is that the tribe of Levi was by much the least of all the tribes. Note, God's part in the world is too often the smallest part. His chosen are comparatively a little flock.

Numbers 3:40-51

⁴⁰ And the LORD said unto Moses, Number all the firstborn of the males of the children of Israel from a month old and upward, and take the number of their names. ⁴¹ And thou shalt take the Levites for me (I am the LORD) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel. ⁴² And Moses numbered, as the LORD commanded him, all the firstborn among the children of Israel. ⁴³ And all the firstborn males by the number of names, from a month old and upward, of those that were numbered of them, were twenty and two thousand two hundred and threescore and thirteen. ⁴⁴ And the LORD spake unto Moses, saying, ⁴⁵ Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the LORD. ⁴⁶ And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites; ⁴⁷ Thou shalt even take five shekels apiece by the poll, after the shekel of the sanctuary shalt thou take them: (the shekel is twenty gerahs:) ⁴⁸ And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron and to his sons. ⁴⁹ And Moses took the redemption money of them that were over and above them that were redeemed by the Levites: ⁵⁰ Of the firstborn of the children of Israel took he the money; a thousand three hundred and threescore and five shekels, after the shekel of the sanctuary: ⁵¹ And Moses gave the money of them that were redeemed unto Aaron and to his sons, according to the word of the LORD, as the LORD commanded Moses.

Here is the exchange made of the Levites for the first-born.

1. The first-born were numbered from a month old, v. 42, 43. Those certainly were not reckoned who, though first-born, had become heads of families themselves, but those only that were under age; and the learned bishop Patrick is decidedly of opinion that none were numbered but those only that were born since their coming out of Egypt, when the first-born were sanctified, Exod. 13:2. If there were 22,000 first-born males, we may suppose as many females, and all these brought forth in the first year after they came out of Egypt, we must hence infer that in the last year of their servitude, even when it was in the greatest extremity, there were abundance of marriages made among the Israelites; they were not discouraged by the present distress, but married in faith, expecting that God would shortly visit them with mercy, and that their children, though born in bondage, should live in liberty and honour. And it was a token of good to them, an evidence that they were blessed of the Lord, that they were not only kept alive, but greatly increased, in a barren wilderness.

2. The number of the first-born, and that of the Levites, by a special providence, came pretty near to each other; thus, when he divided the nations, he set the bounds of the people according to the number of the children of Israel, Deut. 32:8. Known unto God are all his works beforehand, and there is an exact proportion between them, and so it will appear when they come to be compared. The Levites' cattle are said to be taken instead of the firstlings of the cattle of the children of Israel, that is, the Levites, with all their possessions, were devoted to God instead of the first-born and all theirs; for, when we give ourselves to God, all we have passes as appurtenances with the premises.

3. The small number of first-born which exceeded the number of the Levites (273 in all) were to be redeemed, at five shekels apiece, and the redemption-money given to Aaron; for it would not do well to have them added to the Levites. It is probable that in the exchange they began with the eldest of the first-born, and so downward, so that those were to be redeemed with money who were the 273 youngest of the first-born; more likely so than either that it was determined by lot or that the money was paid out of the public stock. The church is called the church of the first-born, which is redeemed, not as these were, with silver and gold, but, being devoted by sin to the justice of God, is ransomed with the precious blood of the Son of God.

Numbers 4

In the former chapter an account was taken of the whole tribe of Levi, in this we have an account of those of that tribe who were in the prime of their time for service, betwixt thirty and fifty years old.

I. The serviceable men of the Kohathites are ordered to be numbered, and their charges are given them, ver. 2 -20.

II. Of the Gershonites, ver. 24 -28.

III. Of the Merarites, ver. 29 -33.

IV. The numbers of each, and the sum total at last, are recorded, ver. 34, etc.

Numbers 4:1-20

The Office of the Levites. B. C. 1490.

¹ And the LORD spake unto Moses and unto Aaron, saying, ² Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, ³ From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. ⁴ This shall be the service of the sons of Kohath in the tabernacle of the congregation, about the most holy things: ⁵ And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the covering vail, and cover the ark of testimony with it: ⁶ And shall put thereon the covering of badgers' skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof. ⁷ And upon the table of showbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover withal: and the continual bread shall be thereon: ⁸ And they shall spread upon them a cloth of scarlet, and cover the same with a covering of badgers' skins, and shall put in the staves thereof. ⁹ And they shall take a cloth of blue, and cover the candlestick of the light, and his lamps, and his tongs, and his snuffdishes, and all the oil vessels thereof, wherewith they minister unto it: ¹⁰ And they shall put it and all the vessels thereof within a covering of badgers' skins, and shall put it upon a bar. ¹¹ And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of badgers' skins, and shall put to the staves thereof: ¹² And they shall take all the instruments of ministry, wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of badgers' skins, and shall put them on a bar: ¹³ And they shall take away the ashes from the altar, and spread a purple cloth thereon: ¹⁴ And they shall put upon it all the vessels thereof, wherewith they minister about it, even the censers, the fleshhooks, and the shovels, and the basons, all the vessels of the altar; and they shall spread upon it a covering of badgers' skins, and put to the staves of it. ¹⁵ And when Aaron and his sons have made an end of covering the sanctuary, and all the vessels of the sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear it: but they shall not touch any holy thing, lest they die. These things are the burden of the sons of Kohath in the tabernacle of the congregation. ¹⁶ And to the office of Eleazar the son of Aaron the priest pertaineth the oil for the light, and the sweet incense, and the daily meat offering, and the anointing oil, and the oversight of all the tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof. ¹⁷ And the LORD spake unto Moses and unto Aaron, saying, ¹⁸ Cut ye not off the tribe of the families of the Kohathites from among the Levites: ¹⁹ But thus do unto them, that they may live, and not die, when they approach unto the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden: ²⁰ But they shall not go in to see when the holy things are covered, lest they die.

We have here a second muster of the tribe of Levi. As that tribe was taken out of all Israel to be God's peculiar, so the middle-aged men of that tribe were taken from among the rest to be actually employed in the service of the tabernacle. Now observe,

I. Who were to be taken into this number. All the males from thirty years old to fifty. Of the other tribes, those that were numbered to go forth to war were from twenty years old and upward, but of the Levites only from thirty to fifty; for the service of God requires the best of our strength, and the prime of our time, which cannot be better spent than to the honour of him who is the first and best. And a man may make a good soldier much sooner than a good minister. Now,

1. They were not to be employed till they were thirty years old, because till then they were in danger of retaining something childish and youthful and had not gravity enough to do the service, and wear the honour, of a Levite. They were entered as probationers at twenty-five years old, (ch. 8:24), and in David's time, when there was more work to be done, at twenty (1 Chron. 23:24, and so Ezra 3:8); but they must be five years learning and waiting, and so fitting themselves for service; nay, in David's time they were ten years in preparation, from twenty to thirty. John Baptist began his public ministry, and Christ his, at thirty years old. This is not in the letter of it obligatory on gospel ministers now, as if they must either not begin their work till thirty years old or must leave off at fifty; but it gives us two good rules: – (1.) That ministers must not be novices, 1 Tim. 3:6. It is a work that requires ripeness of judgment and great steadiness, and therefore those are very unfit for it who are but babes in knowledge and have not put away childish things. (2.) That they must learn before they teach, serve before they rule, and must first be proved, 1 Tim. 3:10.

2. They were discharged at fifty years old from the toilsome part of the service, particularly that of carrying the tabernacle; for that is the special service to which they are here ordained, and which there was most occasion for while they were in the wilderness. When they began to enter upon old age, they were dismissed, (1.) In favour to them, that they might no be over-toiled when their strength began to decay. Twenty years' good service was thought pretty well for one man. (2.) In honour to the work, that it might not be done by those who, through the infirmities of age, were slow and heavy. The service of God should be done when we are in the most lively active frame. Those do not consider this who put off their repentance to old age, and so leave the best work to be done in the worst time.

II. How their work is described. They are said to enter into the host, or warfare, to do the work in the tabernacle. The ministry is a good work (1 Tim. 3:1): ministers are not ordained to the honour only, but to the labour, not only to have the wages, but to do the work. It is also a good warfare, 1 Tim. 1:18. Those that enter into the ministry must look upon themselves as entered into the host, and approve themselves good soldiers, 2 Tim. 2:3. Now, as to the sons of Kohath in particular, here is,

1. Their service appointed them, in the removes of the tabernacle. Afterwards, when the tabernacle was fixed, they had other work assigned them; but this was the work of the day, which was to be done in its day. Observe, Wherever the camp of Israel went, the tabernacle of the Lord went with them, and care must be taken for the carriage of it. Note, Wherever we go, we must see to it that we take our religion along with us, and not forget that or any part of it. Now the Kohathites were to carry all the holy things of the tabernacle. They were charged with those things before (ch. 3:31), but here they have more particular instructions given them. (1.) Aaron, and his sons the priests, must pack up the things which the Kohathites were to carry, as here directed, v. 5, etc. God had before appointed that none should come into the most holy place, but only Aaron once a year with a cloud of incense (Lev. 16:2); and yet, the necessity of their unsettled state requiring it, that law is here dispensed with; for every time they removed Aaron and his sons went in to take down the ark, and make it up for carriage; for (as the learned bishop Patrick suggests) the shechinah, or display of the divine majesty, which was over the mercy-seat, removed for the present in the pillar of cloud, which was taken up, and then the ark was not dangerous to be approached. (2.) All the holy things must be covered, the ark and table with three coverings, all the rest with two. Even the ashes of the altar, in which the holy fire was carefully preserved and raked up, must have a purple cloth spread over them, v. 13. Even the brazen altar, though in the court of the sanctuary it stood open to the view of all, yet was covered in the carriage of it. All these coverings were designed, [1.] For safety, that these holy things might not be ruffled with the wind, sullied with the rain, nor tarnished with the sun, but that they might be preserved in their beauty; for on all the glory shall be a defence. The coverings of badgers' skins, being thick and strong, would keep out wet; and, while we are in our passage through the wilderness of this world, it concerns us to be fenced for all weathers, Isa. 4:5, 6. [2.] For decency and ornament. Most of these things had a cloth of blue, or purple, or scarlet, spread outmost; and the ark was covered with a cloth wholly of blue (v. 6), an emblem (say some) of the azure skies, which are spread like a curtain between us and the Majesty on high, Job 26:9. Those that are faithful to God should endeavour likewise to appear beautiful before men, that they may adorn the doctrine of God our Saviour. [3.] For concealment. It signified the darkness of that dispensation. That which is now brought to light by the gospel, and revealed to babes, was then hidden from the wise and prudent. They saw only the coverings, not the holy things themselves (Heb. 10:1); but now Christ has destroyed the face of the covering, Isa. 25:7. (3.) When all the holy things were covered, then the Kohathites were to carry them on their shoulders. These things that had staves were carried by their staves (v. 6, 8, 11, 14); those that had not were carried upon a bar, or bier, or bearing barrow, v. 10, 12. See how the tokens of God's presence in this world are movable things; but we look for a kingdom that cannot be moved.

2. Eleazar, now the eldest son of Aaron, is appointed overseer of the Kohathites in this service (v. 16); he must take care that nothing was forgotten, left behind, or displaced. As a priest he had more honour than the Levites, but then he had more care; and that care was a heavier burden, no doubt, upon his heart, than all the burdens that were laid upon their shoulders. It is much easier to do the work of the tabernacle than to discharge the trusts of it, to obey than to rule.

3. Great care must be taken to preserve the lives of these Levites, by preventing their unseasonable irreverent approach to the most holy things: Cut you not off the Kohathites, v. 18. Note, Those who do not what they can to keep others from sin do what they can to cut them off. [1.] The Kohathites must not see the holy things till the priests had covered them, v. 20. Even those that bore the vessels of the Lord saw not what they bore, so much were even those in the dark concerning the gospel whose office it was to expound the law. And, [2.] When the holy things were covered, they might not touch them, at least not the ark, called here the holy thing, upon pain of death, v. 15. Uzza was struck dead for the breach of this law. Thus were the Lord's ministers themselves then kept in fear, and that was a dispensation of terror, as well as darkness; but now, through Christ, the case is altered; we have seen with our eyes, and our hands have handles, the word of life (1 John 1:1), and we are encouraged to come boldly to the throne of grace.

Numbers 4:21-33

²¹ And the LORD spake unto Moses, saying, ²² Take also the sum of the sons of Gershon, throughout the houses of their fathers, by their families; ²³ From thirty years old and upward until fifty years old shalt thou number them; all that enter in to perform the service, to do the work in the tabernacle of the congregation. ²⁴ This is the service of the families of the Gershonites, to serve, and for burdens: ²⁵ And they shall bear the curtains of the tabernacle, and the tabernacle of the congregation, his covering, and the covering of the badgers' skins that is above upon it, and the hanging for the door of the tabernacle of the congregation, ²⁶ And the hangings of the court, and the hanging for the door of the gate of the court, which is by the tabernacle and by the altar round about, and their cords, and all the instruments of their service, and all that is made for them: so shall they serve. ²⁷ At the appointment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burdens, and in all their service: and ye shall appoint unto them in charge all their burdens. ²⁸ This is the service of the families of the sons of Gershon in the tabernacle of the congregation: and their charge shall be under the hand of Ithamar the son of Aaron the priest. ²⁹ As for the sons of Merari, thou shalt number them after their families, by the house of their fathers; ³⁰ From thirty years old and upward even unto fifty years old shalt thou number them, every one that entereth into the service, to do the work of the tabernacle of the congregation. ³¹ And this is the charge of their burden, according to all their service in the tabernacle of the congregation; the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof, ³² And the pillars of the court round about, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by name ye shall reckon the instruments of the charge of their burden. ³³ This is the service of the families of the sons of Merari, according to all their service, in the tabernacle of the congregation, under the hand of Ithamar the son of Aaron the priest.

We have here the charge of the other two families of the Levites, which, though not so honourable as the first, yet was necessary, and was to be done regularly.

1. The Gershonites were charged with all the drapery of the tabernacle, the curtains, and hangings, and the coverings of badgers' skins, v. 22 -26. These they were to take down when the cloud removed, and the ark and the rest of the holy things were carried away, to pack up and bring with them, and then to set up again, where the cloud rested. Aaron and his sons allotted to them their respective charge: "You shall take care of such a curtain, and you of such a hanging, that every one may know his work, and there may be no confusion," v. 27. Ithamar particularly was to take the oversight of them, v. 28.

2. The Merarites were charged with the heavy carriage, the boards and bars, the pillars and sockets, the pins and cords, and these were delivered to them by name, v. 31, 32. An inventory was given them of every particular, that it might be forthcoming, and nothing to seek, when the tabernacle was to be set up again. Though these seemed of less importance than the other things pertaining to the sanctuary, yet there was this care taken of them, to teach us with the greatest exactness to preserve pure and entire all divine institutions, and to take care that nothing be lost. It also intimates the care God takes of his church, and every member of it; the good Shepherd calls his own sheep by name, John 10:3. Here were thousands of men employed about these services, though a much less number would have served for the bearing of those burdens; but it was requisite that the tabernacle should be taken down, and set up, with great expedition, and many hands would make quick work, especially when every one knew his work. They had tents of their own to take care of, and to take along with them, but the young men under thirty, and the old men above fifty, might serve for them; nor is there any mention of them, for God's house must always be preferred before our own. Their care was preposterous who built and ceiled their own houses while God's house lay waste, Hag. 1:4, 9. The death of the saints is represented as the taking down of the tabernacle (2 Cor. 5:1), and the putting of it off, 2 Pet. 1:14. The immortal soul, like the most holy things, is first covered and taken away, carried by angels, unseen, under the inspection of the Lord Jesus, our Eleazar. Care is also taken 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; these are in safe custody, and shall all 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.

Numbers 4:34-49

³⁴ And Moses and Aaron and the chief of the congregation numbered the sons of the Kohathites after their families, and after the house of their fathers, ³⁵ From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation: ³⁶ And those that were numbered of them by their families were two thousand seven hundred and fifty. ³⁷ These were they that were numbered of the families of the Kohathites, all that might do service in the tabernacle of the congregation, which Moses and Aaron did number according to the commandment of the LORD by the hand of Moses. ³⁸ And those that were numbered of the sons of Gershon, throughout their families, and by the house of their fathers, ³⁹ From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation, ⁴⁰ Even those that were numbered of them, throughout their families, by the house of their fathers, were two thousand and six hundred and thirty. ⁴¹ These are they that were numbered of the families of the sons of Gershon, of all that might do service in the tabernacle of the congregation, whom Moses and Aaron did number according to the commandment of the LORD. ⁴² And those that were numbered of the families of the sons of Merari, throughout their families, by the house of their fathers, ⁴³ From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation, ⁴⁴ Even those that were numbered of them after their families, were three thousand and two hundred. ⁴⁵ These be those that were numbered of the families of the sons of Merari, whom Moses and Aaron numbered according to the word of the LORD by the hand of Moses. ⁴⁶ All those that were numbered of the Levites, whom Moses and Aaron and the chief of Israel numbered, after their families, and after the house of their fathers, ⁴⁷ From thirty years old and upward even unto fifty years old, every one that came to do the service of the ministry, and the service of the burden in the tabernacle of the congregation, ⁴⁸ Even those that were numbered of them, were eight thousand and five hundred and fourscore. ⁴⁹ According to the commandment of the LORD they were numbered by the hand of Moses, every one according to his service, and according to his burden: thus were they numbered of him, as the LORD commanded Moses.

We have here a particular account of the numbers of the three families of the Levites respectively, that is, of the effective men, between thirty years old and fifty. Observe,

1. The Kohathites were, in all, 8600 from a month old and upwards; but of these there were but 2750 serviceable men, not a third part. The Gershonites, in all, 7500, and of them but 2630 serviceable men, little more than a third part. Note, Of the many that add to the numbers of the church, there are comparatively but few that contribute to the service of it. So it has been, and so it is; many have a place in the tabernacle that do but little of the work of the tabernacle, Phil. 2:20, 21.

2. That the Merarites were but 6200 in all, and yet of these there were 3200 serviceable men, that is, more than half. The greatest burden lay upon that family, the boards, and pillars, and sockets; and God so ordered it that, though they were the fewest in number, yet they should have the most able men among them; for whatever service God calls men to he will furnish them for it, and give strength in proportion to the work, grace sufficient.

3. The whole number of the able men of the tribe of Levi who entered into God's host to war his warfare was but 8580, whereas the able men of the other tribes that entered into the host of Israel to war their warfare were many more. The least of the tribes had almost four times as many able men as the Levites, and some of them more than eight times as many; for those that are engaged in the service of this world, and war after the flesh, are many more than those that are devoted to the service of God, and fight the good fight of faith.

Numbers 5

In this chapter we have,

I. An order, pursuant to the laws already made, for the removing of the unclean out of the camp, ver. 1 -4.

II. A repetition of the laws concerning restitution, in case of wrong done to a neighbour (ver. 5 -8), and concerning the appropriating of the hallowed things to the priests, ver. 9, 10.

III. A new law made concerning the trial of a wife suspected of adultery, by the waters of jealousy, ver. 11, etc.

Numbers 5:1-10

The Unclean to Be Removed. B. C. 1490.

¹ And the LORD spake unto Moses, saying, ² Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead: ³ Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell. ⁴ And the children of Israel did so, and put them out without the camp: as the LORD spake unto Moses, so did the children of Israel. ⁵ And the LORD spake unto Moses, saying, ⁶ Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty; ⁷ Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed. ⁸ But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, even to the priest; beside the ram of the atonement, whereby an atonement shall be made for him. ⁹ And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his. ¹⁰ And every man's hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.

Here is,

I. A command for the purifying of the camp, by turning out from within its lines all those that were ceremonially unclean, by issues, leprosies, or the touch of dead bodies, until they were cleansed according to the law, v. 2, 3.

1. These orders are executed immediately, v. 4. (1.) The camp was now newly-modelled and put in order, and therefore, to complete the reformation of it, it is next to be cleansed. Note, The purity of the church must be as carefully consulted and preserved as the peace and order of it. It is requisite, not only that every Israelite be confined to his own standard, but that every polluted Israelite be separated from it. The wisdom from above is first pure, then peaceable. (2.) God's tabernacle was now fixed in the midst of their camp, and therefore they must be careful to keep it clean. Note, The greater profession of religion any house or family make the more they are obliged to put away iniquity far from their tabernacle, Job 22:23. The person, the place, in the midst of which God dwells, must not be defiled; for, if it be, he will be affronted, offended, and provoked to withdraw, 1 Cor. 3:16, 17.

2. This expulsion of the unclean out of the camp was to signify, (1.) What the governors of the church ought to do: they must separate between the precious and the vile, and purge out scandalous persons, as old leaven (1 Cor. 5:8, 13), lest others should be infected and defiled, Heb. 12:15. It is for the glory of Christ and the edification of his church that those who are openly and incorrigibly profane and vicious should be put out and kept from Christian communion till they repent. (2.) What God himself will do in the great day: he will thoroughly purge his floor, and gather out of his kingdom all things that offend. As here the unclean were shut out of the camp, so into the new Jerusalem no unclean thing shall enter, Rev. 21:27.

II. A law concerning restitution, in case of wrong done to a neighbour. It is called a sin that men commit (v. 6), because it is common among men; a sin of man, that is, a sin against man, so it is thought it should be translated and understood. If a man overreach or defraud his brother in any matter, it is to be looked upon as a trespass against the Lord, who is the protector of right, the punisher of wrong, and who strictly charges and commands us to do justly. Now what is to be done when a man's awakened conscience charges him with guilt of this kind, and brings it to his remembrance though done long ago?

1. He must confess his sin, confess it to God, confess it to his neighbour, and so take shame to himself. If he have denied it before, though it go against the grain to own himself in a lie, yet he must do it; because his heart was hardened he denied it, therefore he has no other way of making it appear that his heart is now softened but by confessing it.

2. He must bring a sacrifice, a ram of atonement, v. 8. Satisfaction must be made for the offence done to God, whose law is broken, as well as for the loss sustained by our neighbour; restitution in this case is not sufficient without faith and repentance.

3. Yet the sacrifices would not be accepted till full amends were made to the party wronged, not only the principal, but a fifth part added to it, v. 7. It is certain that while that which is got by injustice is knowingly retained in the hands the guilt of the injustice remains upon the conscience, and is not purged by sacrifice nor offering, prayers not tears, for it is one and the same continued act of sin persisted in. This law we had before (Lev. 6:4), and it is here added that if the party wronged was dead, and he had no near kinsman who was entitled to the debt, or if it was any way uncertain to whom the restitution should be made, this should not serve for an excuse to detain what was unjustly gotten; to whomsoever it pertained, it was certainly none of his that got it by sin, and therefore it must be given to the priest, v. 8. If there were any that could make out a title to it, it must not be given to the priest (God hates robbery for burnt-offerings); but, if there were not, then it lapsed to the great Lord (ob defectum sanguinis – for want of issue), and the priests were his receivers. Note, Some work of piety or charity is a piece of necessary justice to be done by those who are conscience to themselves that they have done wrong, but know not how otherwise to make restitution; what is not our property will never be our profit.

III. A general rule concerning hallowed things given upon this occasion, that, whatever was given to the priest, his it shall be, v. 9, 10.

1. He that gave it was not to receive his gift again upon any pretence whatsoever. This law ratifies and confirms all grants for pious uses, that people might not give things to the priests in a fit of zeal, and then recall them in a fit of vexation.

2. The other priests should not come in sharers with that priest who then officiated, and to whom the hallowed thing, whatever it was, was given. Let him that was most ready and diligent in attending fare the better for it: if he do the work, let him have the pay, and much good may it do him.

Numbers 5:11-31

The Bitter Water of Jealousy. B. C. 1490.

¹¹ And the LORD spake unto Moses, saying, ¹² Speak unto the children of Israel, and say unto them, If any man's wife go aside, and commit a trespass against him, ¹³ And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner; ¹⁴ And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled: ¹⁵ Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance. ¹⁶ And the priest shall bring her near, and set her before the LORD: ¹⁷ And the priest shall take holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put it into the water: ¹⁸ And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands, which is the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse: ¹⁹ And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness with another instead of thy husband, be thou free from this bitter water that causeth the curse: ²⁰ But if thou hast gone aside to another instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband: ²¹ Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell; ²² And this water that causeth the curse shall go into thy bowels, to make thy belly to swell, and thy thigh to rot: And the woman shall say, Amen, amen. ²³ And the priest shall write these curses in a book, and he shall blot them out with the bitter water: ²⁴ And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter. ²⁵ Then the priest shall take the jealousy offering out of the woman's hand, and shall wave the offering before the LORD, and offer it upon the altar: ²⁶ And the priest shall take an handful of the offering, even the memorial thereof, and burn it upon the altar, and afterward shall cause the woman to drink the water. ²⁷ And when he hath made her to drink the water, then it shall come to pass, that, if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, and become bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people. ²⁸ And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed. ²⁹ This is the law of jealousies, when a wife goeth aside to another instead of her husband, and is defiled; ³⁰ Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the LORD, and the priest shall execute upon her all this law. ³¹ Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity.

We have here the law concerning the solemn trial of a wife whose husband was jealous of her. Observe,

I. What was the case supposed: That a man had some reason to suspect his wife to have committed adultery, v. 12 -14. Here,

1. The sin of adultery is justly represented as an exceedingly sinful sin; it is going aside from God and virtue, and the good way, Prov. 2:17. It is committing a trespass against the husband, robbing him of his honour, alienating his right, introducing a spurious breed into his family to share with his children in his estate, and violating her covenant with him. It is being defiled; for nothing pollutes the mind and conscience more than this sin does.

2. It is supposed to be a sin which great care is taken by the sinners to conceal, which there is no witness of. The eye of the adulterer waits for the twilight, Job 24:15. And the adulteress takes her opportunity when the good man is not at home, Prov. 7:19. It would not covet to be secret if it were not shameful; and the devil who draws sinners to this sin teaches them how to cover it.

3. The spirit of jealousy is supposed to come upon the husband, of which Solomon says, It is the rage of a man (Prov. 6:34), and that it is cruel as the grave, Cant. 8:6.

4. "Yet" (say the Jewish writers) "he must make it appear that he has some just cause for the suspicion." The rule they give is, "If the husband have said unto his wife before witnesses, 'Be not thou in secret with such a man;' and, notwithstanding that admonition, it is afterwards proved that she was in secret with that man, though her father or her brother, then he may compel her to drink the bitter water." But the law here does not tie him to that particular method of proving the just cause of his suspicion; it might be otherwise proved. In case it could be proved that she had committed adultery, she was to be put to death (Lev. 20:10); but, if it was uncertain, then this law took place. Hence, (1.) Let all wives be admonished not to give any the least occasion for the suspicion of their chastity; it is not enough that they abstain from the evil of uncleanness, but they must abstain from all appearance of it, from every thing that looks like it, or leads to it, or may give the least umbrage to jealousy; for how great a matter may a little fire kindle! (2.) Let all husbands be admonished not to entertain any causeless or unjust suspicions of their wives. If charity in general, much more conjugal affection, teaches to think no evil, 1 Cor. 13:5. It is the happiness of the virtuous woman that the heart of her husband does safely trust in her, Prov. 31:11.

II. What was the course prescribed in this case, that, if the suspected wife was innocent, she might not continue under the reproach and uneasiness of her husband's jealousy, and, if guilty, her sin might find her out, and others might hear, and fear, and take warning.

1. The process of the trial must be thus: – (1.) Her husband must bring her to the priest, with the witnesses that could prove the ground of his suspicion, and desire that she might be put upon her trial. The Jews say that the priest was first to endeavour to persuade her to confess the truth, saying to this purport, "Dear daughter, perhaps thou wast overtaken by drinking wine, or wast carried away by the heat of youth or the examples of bad neighbours; come, confess the truth, for the sake of his great name which is described in the most sacred ceremony, and do not let it be blotted out with the bitter water." If she confessed, saying, "I am defiled," she was not put to death, but was divorced and lost her dowry; if she said, "I am pure," then they proceeded. (2.) He must bring a coarse offering of barley-meal, without oil or frankincense, agreeably to the present afflicted state of his family; for a great affliction it was either to have cause to be jealous or to be jealous without cause. It is an offering of memorial, to signify that what was to be done was intended as a religious appeal to the omniscience and justice of God. (3.) The priest was to prepare the water of jealousy, the holy water out of the laver at which the priests were to wash when they ministered; this must be brought in an earthen vessel, containing (they say) about a pint; and it must be an earthen vessel, because the coarser and plainer every thing was the more agreeable it was to the occasion. Dust must be put into the water, to signify the reproach she lay under, and the shame she ought to take to herself, putting her mouth in the dust; but dust from the floor of the tabernacle, to put an honour upon every thing that pertained to the place God had chosen to put his name there, and to keep up in the people a reverence for it; see John 8:6. (4.) The woman was to be set before the Lord, at the east gate of the temple-court (say the Jews), and her head was to be uncovered, in token of her sorrowful condition; and there she stood for a spectacle to the world, that other women might learn not to do after her lewdness, Ezek. 23:48. Only the Jews say, "Her own servants were not to be present, that she might not seem vile in their sight, who were to give honour to her; her husband also must be dismissed." (5.) The priest was to adjure her to tell the truth, and to denounce the curse of God against her if she were guilty, and to declare what would be the effect of her drinking the water of jealousy, v. 19 -22. He must assure her that, if she were innocent, the water would do her no harm, v. 19. None need fear the curse of the law if they have not broken the commands of the law. But, if she were guilty, this water would be poison to her, it would make her belly to swell and her thigh to rot, and she should be a curse or abomination among her people, v. 21, 22. To this she must say, Amen, as Israel must do to the curses pronounced on mount Ebal, Deut. 27:15 -26. Some think the Amen, being doubled, respects both parts of the adjuration, both that which freed her if innocent and that which condemned her if guilty. No woman, if she were guilty, could say Amen to this adjuration, and drink the water upon it, unless she disbelieved the truth of God or defied his justice, and had come to such a pitch of impudence and hard-heartedness in sin as to challenge God Almighty to do his worst, and choose rather to venture upon his curse than to give him glory by making confession; thus has whoredom taken away the heart. (6.) The priest was to write this curse in a scrip or scroll o parchment, verbatim – word for word, as he had expressed it, and then to wipe or scrape out what he had written into the water (v. 23), to signify that it was that curse which impregnated the water, and gave it its strength to effect what was intended. It signified that, if she were innocent, the curse should be blotted out and never appear against her, as it is written, Isa. 43:25, I am he that blotteth out thy transgression, and Ps. 51:9, Blot out my iniquities; but that, if she were guilty, the curse, as it was written, being infused into the water, would enter into her bowels with the water, even like oil into her bones (Ps. 109:18), as we read of a curse entering into a house, Zech. 5:4. (7.) The woman must then drink the water (v. 24); it is called the bitter water, some think because they put wormwood in it to make it bitter, or rather because it caused the curse. Thus sin is called an evil thing and a bitter for the same reason, because it causeth the curse, Jer. 2:19. If she had been guilty (and otherwise it did not cause the curse), she was made to know that though her stolen waters had been sweet, and her bread eaten in secret pleasant, yet the end was bitter as wormwood, Prov. 9:17, and ch. 5:4. Let all that meddle with forbidden pleasures know that they will be bitterness in the latter end. The Jews say that if, upon denouncing the curse, the woman was so terrified that she durst not drink the water, but confessed she was defiled, the priest flung down the water, and cast her offering among the ashes, and she was divorced without dowry: if she confessed not, and yet would not drink, they forced her to it; and, if she was ready to throw it up again, they hastened her away, that she might not pollute the holy place. (8.) Before she drank the water, the jealousy-offering was waved and offered upon the altar (v. 25, 26); a handful of it was burnt for a memorial, and the remainder of it eaten by the priest, unless the husband was a priest, and then it was scattered among the ashes. This offering in the midst of the transaction signified that the whole was an appeal to God, as a God that knows all things, and from whom no secret is hid. (9.) All things being thus performed according to the law, they were to wait the issue. The water, with a little dust put into it, and the scrapings of a written parchment, had no natural tendency at all to do either good or hurt; but if God was thus appealed to in the way of an instituted ordinance, though otherwise the innocent might have continued under suspicion and the guilty undiscovered, yet God would so far own his own institution as that in a little time, by the miraculous operation of Providence, the innocency of the innocent should be cleared, and the sin of the guilty should find them out. [1.] If the suspected woman was really guilty, the water she drank would be poison to her (v. 27), her belly would swell and her thigh rot by a vile disease for vile deserts, and she would mourn at the last when her flesh and body were consumed, Prov. 5:11. Bishop Patrick says, from some of the Jewish writers, that the effect of these waters appeared immediately, she grew pale, and her eyes ready to start out of her head. Dr. Lightfoot says that sometimes it appeared not for two or three years, but she bore no children, was sickly, languished, and rotted at last; it is probable that some indications appeared immediately. The rabbin say that the adulterer also died in the same day and hour that the adulteress did, and in the same manner too, that he belly swelled, and his secret parts rotted: a disease perhaps not much unlike that which in these latter ages the avenging hand of a righteous God has made the scourge of uncleanness, and with which whores and whoremongers infect, and plague, and ruin one another, since they escape punishment from men. The Jewish doctors add that the waters had this effect upon the adulteress only in case the husband had never offended in the same kind; but that, if he had at any time defiled the marriage-bed, God did not thus right him against his injurious wife; and that therefore in the latter and degenerate ages of the Jewish church, when uncleanness did abound, this way of trial was generally disused and laid aside; men, knowing their own crimes, were content not to know their wives' crimes. And to this perhaps may refer the threatening (Hos. 4:14), I will not punish your spouses when they commit adultery, for you yourselves are separated with whores. [2.] If she were innocent, the water she drank would be physic to her: She shall be free, and shall conceive seed, v. 28. The Jewish writers magnify the good effects of this water to the innocent woman, that, to recompense her for the wrong done to her by the suspicion, she should, after the drinking of these waters, be stronger and look better than ever; if she was sickly, she should become healthful, should bear a man-child, and have easy labour.

2. From the whole we may learn, (1.) That secret sins are known to God, and sometimes are strangely brought to light in this life; however, there is a day coming when God will, by Jesus Christ, as here by the priest, judge the secrets of men according to the gospel, Rom. 2:16. (2.) That, in particular, Whoremongers and adulterers God will judge. The violation of conjugal faith and chastity is highly provoking to the God of heaven, and sooner or later it will be reckoned for. Though we have not now the waters of jealousy to be a sensible terror to the unclean, yet we have a word from God which ought to be as great a terror, that if any man defile the temple of God, him shall God destroy, 1 Cor. 3:17. (3.) That God will find out some way or other to clear the innocency of the innocent, and to bring forth their righteousness as the light. (4.) That to the pure all things are pure, but to the defiled nothing is so, Tit. 1:15. The same word is to some a savour of life unto life, to others a savour of death unto death, like those waters of jealousy, according as they receive it; the same providence is for good to some and for hurt to others, Jer. 24:5, 8, 9. And, whatsoever it is intended for, it shall not return void.

Numbers 6

In this chapter we have,

I. The law concerning Nazarites,

1. What it was to which the vow of a Nazarite obliged him, ver. 1 -8.

2. A remedial law in case a Nazarite happened to be polluted by the touch of a dead body, ver. 9 -12.

3. The solemnity of his discharge when his time was up, ver. 13 -21.

II. Instructions given to the priests how they should bless the people, ver. 22, etc.

Numbers 6:1-21

The Law Concerning Nazarites. B. C. 1490.

¹ And the LORD spake unto Moses, saying, ² Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD: ³ He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. ⁴ All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk. ⁵ All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow. ⁶ All the days that he separateth himself unto the LORD he shall come at no dead body. ⁷ He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head. ⁸ All the days of his separation he is holy unto the LORD. ⁹ And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. ¹⁰ And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation: ¹¹ And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day. ¹² And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled. ¹³ And this is the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation: ¹⁴ And he shall offer his offering unto the LORD, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings, ¹⁵ And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat offering, and their drink offerings. ¹⁶ And the priest shall bring them before the LORD, and shall offer his sin offering, and his burnt offering: ¹⁷ And he shall offer the ram for a sacrifice of peace offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering. ¹⁸ And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offerings. ¹⁹ And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after the hair of his separation is shaven: ²⁰ And the priest shall wave them for a wave offering before the LORD: this is holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine. ²¹ This is the law of the Nazarite who hath vowed, and of his offering unto the LORD for his separation, beside that that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation.

After the law for the discovery and shame of those that by sin had made themselves vile, fitly follows this for the direction and encouragement of those who by their eminent piety and devotion had made themselves honourable, and distinguished themselves from their neighbours. It is very probable that there were those before the making of this law who went under the character of Nazarites, and were celebrated by that title as persons professing greater strictness and zeal in religion than other people; for the vow of a Nazarite is spoken of here as a thing already well known, but the obligation of it is reduced to a greater certainty than hitherto it had been. Joseph is called a Nazarite among his brethren (Gen. 49:26), not only because separate from them, but because eminent among them. Observe,

I. The general character of a Nazarite: it is a person separated unto the Lord, v. 2. Some were Nazarites for life, either by divine designation, as Samson (Judg. 13:5), and John Baptist (Luke 1:15), or by their parents' vow concerning them, as Samuel, 1 Sam. 1:11. Of these this law speaks not. Others were so for a certain time, and by their own voluntary engagement, and concerning them rules are given by this law. A woman might bind herself with the vow of a Nazarite, under the limitations we find, ch. 30:3, where the vow which the woman is supposed to vow unto the Lord seems to be meant especially of this vow. The Nazarites were,

1. Devoted to the Lord during the time of their Nazariteship, and, it is probable, spent much of their time in the study of the law, in acts of devotion, and instructing others. An air of piety was thereby put upon them, and upon their whole conversation.

2. They were separated from common persons and common things. Those that are consecrated to God must not be conformed to this world. They distinguished themselves, not only from others, but from what they themselves were before and after.

3. They separated themselves by vowing a vow. Every Israelite was bound by the divine law to love God with all his heart, but the Nazarites by their own act and deed bound themselves to some religious observances, as fruits and expressions of that love, which other Israelites were not bound to. Some such there were, whose spirits God stirred up to be in their day the ornaments of the church, the standard-bearers of religion, and patterns of piety. It is spoken of as a great favour to their nation that God raised up of their young men for Nazarites, Amos 2:11. The Nazarites were known in the streets and respected as purer than snow, whiter than milk, Lam. 4:7. Christ was called in reproach a Nazarene, so were his followers: but he was no Nazarite according to this law; he drank wine, and touched dead bodies, yet in his this type had its accomplishment, for in him all purity and perfection met; and every true Christian is a spiritual Nazarite, separated by vow unto the Lord. We find St. Paul, by the persuasion of his friends, in complaisance to the Jews, submitting to this law of the Nazarites; but at the same time it is declared that the Gentiles should observe no such thing, Acts 21:24, 25. It was looked upon as a great honour to a man to be a Nazarite, and therefore if a man speak of it as a punishment, saying for instance, "I will be a Nazarite rather than do so or so," he is (say the Jews) a wicked man; but he that vows unto the Lord in the way of holiness to be a Nazarite, lo, the crown of his God is upon his head.

II. The particular obligations that the Nazarites lay under. That the fancies of superstitious men might not multiply their restraints endlessly, God himself lays down the law for them, and gives them the rule of their profession.

1. They must have nothing to do with the fruit of the vine, v. 3, 4. They must drink no wine nor string drink, nor eat grapes, no, not the kernel nor the husk; they might not so much as eat a raisin. The learned Dr. Lightfoot has a conjecture (Hor. Heb. in Luc.

1. 15), that, as the ceremonial pollutions by leprosy and otherwise represented the sinful state of fallen man, so the institution of the order of Nazarites was designed to represent the pure and perfect state of man in innocency, and that the tree of knowledge, forbidden to Adam, was the vine, and for that reason it was forbidden to the Nazarites, and all the produce of it. Those who gave the Nazarites wine to drink did the tempter's work (Amos 2:12), persuading them to that forbidden fruit. That it was reckoned a perfection and praise not to drink wine appears from the instance of the Rechabites, Jer. 35:6. They were to drink no wine, (1.) That they might be examples of temperance and mortification. Those that separate themselves to God and to his honour must not gratify the desires of the body, but keep it under and bring it into subjection. Drinking a little wine for the stomach's sake is allowed, to help that, 1 Tim. 5:23. But drinking much wine for the palate's sake, to please that, does by no means become those who profess to walk not after the flesh, but after the Spirit. (2.) That they might be qualified to employ themselves in the service of God. They must not drink, lest they should forget the law (Prov. 31:5), lest they should err through wine, Isa. 28:7. Let all Christians oblige themselves to be very moderate in the use of wine and strong drink; for, if the love of these once gets the mastery of a man, he becomes a very easy prey to Satan. It is observable that because they were to drink no wine (which was the thing mainly intended) they were to eat nothing that came of the vine, to teach us with the utmost care and caution to avoid sin and every thing that borders upon it and leads to it, or may be a temptation to us. Abstain from all appearance of evil, 1 Thess. 5:22.

2. They must not cut their hair, v. 5. They must neither poll their heads nor shave their beards; this was that mark of Samson's Nazariteship which we often read of in his story. Now, (1.) This signified a noble neglect of the body and the ease and ornament of it, which became those who, being separated to God, ought to be wholly taken up with their souls, to secure their peace and beauty. It signified that they had, for the present, renounced all sorts of sensual pleasures and delights, and resolved to live a life of self-denial and mortification. Mephibosheth in sorrow trimmed not his beard, 2 Sam. 19:24. (2.) Some observe that long hair is spoken of as a badge of subjection (1 Cor. 11:5, etc.); so that the long hair of the Nazarites denoted their subjection to God, and their putting themselves under his dominion. (3.) By this they were known to all that met them to be Nazarites, and so it commanded respect. It made them look great without art; it was nature's crown to the head, and a testimony for them that they had preserved their purity. For, if they had been defiled, their hair must have been cut, v. 9. See Jer. 7:29.

3. They must not come near any dead body, v. 6, 7. Others might touch dead bodies, and contracted only a ceremonial pollution by it for some time; some must do it, else the dead must be unburied; but the Nazarites must not do it, upon pain of forfeiting all the honour of their Nazariteship. They must not attend the funeral of any relation, no, not father nor mother, any more than the high priest himself, because the consecration of his God is upon his head. Those that separate themselves to God must learn, (1.) To distinguish themselves, and do more than others. (2.) To keep their consciences pure from dead works, and not to touch the unclean thing. The greater profession of religion we make, and the more eminent we appear, the greater care we must take to avoid all sin, for we have so much the more honour to lose by it. (3.) To moderate their affections even to their near relations, so as not to let their sorrow for the loss of them break in upon their joy in God and submission to his will. See Matt. 8:21, 22.

4. All the days of their separation they must be holy to the Lord, v. 8. This was the meaning of those external observances, and without this they were of no account. The Nazarites must be devoted to God, employed for him, and their minds intent upon him; they must keep themselves pure in heart and life, and be in every thing conformable to the divine image and will; this is to be holy, this is to be a Nazarite indeed.

III. The provision that was made for the cleansing of a Nazarite, if he happened unavoidably to contract a ceremonial pollution by the touch of a dead body. No penalty is ordered by this law for the wilful breach of the foregoing laws; for it was not supposed that a man who had so much religion as to make that vow could have so little as to break it presumptuously: nor could it be supposed that he should drink wine, or have his hair cut, but by his own fault; but purely by the providence of God, without any fault of his own, he might be near a dead body, and that is the case put (v. 9): If a man die very suddenly by him, he has defiled the head of his consecration. Note, Death sometimes takes men away very suddenly, and without any previous warning. A man might be well and dead in so little a time that the most careful Nazarite could not avoid being polluted by the dead body; so short a step is it sometimes, and so soon taken, from time to eternity. God prepare us for sudden death! In this case,

1. He must be purified from the ceremonial pollution he had contracted, as others must, upon the seventh day, v. 9. Nay, more was required for the purifying of the Nazarite than of any other person that had touched a dead body; he must bring a sin-offering and a burnt-offering, and an atonement must be made for him, v. 10, 11. This teaches us that sins of infirmity, and the faults we are overtaken in by surprise, must be seriously repented of, and that an application must be made of the virtue of Christ's sacrifice to our souls for the forgiveness of them every day, 1 John 2:1, 2. It teaches us also that, if those who make an eminent profession of religion do any thing to sully the reputation of their profession, more is expected from them than others, for the retrieving both of their peace and of their credit.

2. He must begin the days of his separation again; for all that were past before his pollution, though coming ever so near the period of his time set, were lost, and not reckoned to him, v. 12. This obliged them to be very careful not to defile themselves by the dead, for that was the only thing that made them lose their time, and it teaches us that if a righteous man turn away from his righteousness, and defile himself with dead works, all his righteousness that he has done shall be lost to him, Ezek. 33:13. It is all lost, all in vain, if he do not persevere, Gal. 3:4. He must begin again, and do his first works.

IV. The law for the solemn discharge of a Nazarite from his vow, when he had completed the time he fixed to himself. Before the expiration of that term he could not be discharged; before he vowed, it was in his own power, but it was too late after the vow to make enquiry. The Jews say that the time of a Nazarite's vow could not be less than thirty days; and if a man said, "I will be a Nazarite but for two days," yet he was bound for thirty; but it should seem Paul's vow was for only seven days (Acts 21:27), or, rather, then he observed the ceremony of finishing that vow of Nazariteship from which, being at a distance from the temple, he had discharged himself some years before at Cenchrea only by the ceremony of cutting his hair, Acts 18:18. When the time of the vowed separation was out, he was to be made free,

1. Publicly, at the door of the tabernacle (v. 13), that all might take notice of the finishing of his vow, and none might be offended if they saw him now drink wine, who had so lately refused.

2. It was to be done with sacrifices, v. 14. Lest he should think that by this eminent piece of devotion he had made God a debtor to him, he is appointed, even when he had finished his vow, to bring an offering to God; for, when we have done our utmost in duty to God, still we must own ourselves behind-hand with him. He must bring one of each sort of the instituted offerings. (1.) A burnt-offering, as an acknowledgment of God's sovereign dominion over him and all he had still, notwithstanding his discharge from this particular vow. (2.) A sin-offering. This, though mentioned second (v. 14), yet seems to have been offered first (v. 16), for atonement must be made for our sins before any of our sacrifices can be accepted. And it is very observable that even the Nazarite, who in the eye of men was purer than snow and whiter than milk, yet durst not appear before the holy God without a sin-offering. Though he had fulfilled the vow of his separation without any pollution, yet he must bring a sacrifice for sin; for there is guilt insensibly contracted by the best of men, even in their best works – some good omitted, some ill admitted, which, if we were dealt with in strict justice, would be our ruin, and in consequence of which it is necessary for us to receive the atonement, and plead it as our righteousness before God. (3.) A peace-offering, in thankfulness to God who had enabled him to fulfil his vow, and in supplication to God for grace to preserve him from ever doing any thing unbecoming one that had been once a Nazarite, remembering that, though he was now freed from the bonds of his own vow, he still remained under the bonds of the divine law. (4.) To these were added the meat-offerings and drink-offerings, according to the manner (v. 15, 17), for these always accompanied the burnt-offerings and peace-offerings: and, besides these, a basket of unleavened cakes, and wafers. (5.) Part of the peace-offering, with a cake and wafer, was to be waved for a wave-offering (v. 19, 20); and this was a gratuity to the priest, who had it for his pains, after it had been first presented to God. (6.) Besides all this, he might bring his free-will offerings, such as his hand shall get, v. 21. More than this he might bring, but not less. And, to grace the solemnity, it was common upon this occasion to have their friends to be at charges with them, Acts 21:24. Lastly, One ceremony more was appointed, which was like the cancelling of the bond when the condition is performed, and that was the cutting off of his hair, which had been suffered to grow all the time of his being a Nazarite, and burning it in the fire over which the peace-offerings were boiling, v. 18. This intimated that his full performance of his vow was acceptable to God in Christ the great sacrifice, and not otherwise. Learn hence to vow and pay to the Lord our God, for he has no pleasure in fools.

Numbers 6:22-27

A Form of Benediction Appointed. B. C. 1490.

²² And the LORD spake unto Moses, saying, ²³ Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, ²⁴ The LORD bless thee, and keep thee: ²⁵ The LORD make his face shine upon thee, and be gracious unto thee: ²⁶ The LORD lift up his countenance upon thee, and give thee peace. ²⁷ And they shall put my name upon the children of Israel; and I will bless them.

Here,

I. The priests, among other good offices which they were to do, are appointed solemnly to bless the people in the name of the Lord, v. 23. It was part of their work, Deut. 21:5. Hereby God put an honour upon the priests, for the less is blessed of the better; and hereby he gave great comfort and satisfaction to the people, who looked upon the priest as God's mouth to them. Though the priests of himself could do no more than beg a blessing, yet being an intercessor by office, and doing that in his name who commands the blessing, the prayer carried with it a promise, and he pronounced it as one having authority with his hands lifted up and his face towards the people. Now,

1. This was a type of Christ's errand into the world, which was to bless us (Acts 3:26), as the high priest of our profession. The last thing he did on earth was with uplifted hands to bless his disciples, Luke 24:50, 51. The learned bishop Pearson observes it as a tradition of the Jews that the priests blessed the people only at the close of the morning sacrifice, not of the evening sacrifice, to show (says he) that in the last days, the days of the Messiah, which are (as it were) the evening of the world, the benediction of the law should cease, and the blessing of Christ should take place.

2. It was a pattern to gospel ministers, the masters of assemblies, who are in like manner to dismiss their solemn assemblies with a blessing. The same that are God's mouth to his people, to teach and command them, are his mouth likewise to bless them; and those that receive the law shall receive the blessing. The Hebrew doctors warn the people that they say not, "What availeth the blessing of this poor simple priest? "For," say they, "the receiving of the blessing depends, not on the priest, but on the holy blessed God."

II. A form of blessing is here prescribed them. In their other devotions no form was prescribed, but this being God's command concerning benediction, that it might not look like any thing of their own, he puts the very words in their mouths, v. 24 -26. Here observe,

1. That the blessing is commanded upon each particular person: The Lord bless thee. They must each of them prepare themselves to receive the blessing, and then they should find enough in it to make them every man happy. Blessed shalt thou be, Deut. 28:3. If we take the law to ourselves, we may take the blessing to ourselves, as if our names were inserted.

2. That the name Jehovah is three times repeated in it, and (as the critics observe) each with a different accent in the original; the Jews themselves think there is some mystery in this, and we know what it is, the New Testament having explained it, which directs us to expect the blessing from the grace of our Lord Jesus Christ, the love of the Father, and the communion of the Holy Ghost, each of which persons is Jehovah, and yet they are "not three Lords, but one Lord," 2 Cor. 13:14.

3. That the favour of God is all in all in this blessing, for that is the fountain of all good. (1.) The Lord bless thee! Our blessing God is only our speaking well of him; his blessing us is doing well for us; those whom he blesses are blessed indeed. (2.) The Lord make his face shine upon thee, alluding to the shining of the sun upon the earth, to enlighten and comfort it, and to renew the face of it. "The Lord love thee and cause thee to know that he loves thee." We cannot but be happy if we have God's love; and we cannot but be easy if we know that we have it. (3.) The Lord lift up his countenance upon thee. This is to the same purport with the former, and it seems to allude to the smiles of a father upon his child, or of a man upon his friend whom he takes pleasure in. If God give us the assurances of his special favour and his acceptance of us, this will put gladness into the heart, Ps. 4:7, 8.

4. That the fruits of this favour conveyed by this blessing are protection, pardon, and peace. (1.) Protection from evil, v. 24. The Lord keep thee, for it is he that keeps Israel, and neither slumbers nor sleeps (Ps. 121:4), and all believers are kept by the power of God. (2.) Pardon of sin, v. 25. The Lord be gracious, or merciful, unto thee. (3.) Peace (v. 26), including all that good which goes to make up a complete happiness.

III. God here promises to ratify and confirm the blessing: They shall put my name upon the children of Israel, v. 27. God gives them leave to make use of his name in blessing the people, and to bless them as his people, called by his name. This included all the blessings they could pronounce upon them, to mark them for God's peculiar, the people of his choice and love. God's name upon them was their honour, their comfort, their safety, their plea. We are called by thy name, leave us not. It is added, and I will bless them. Note, A divine blessing goes along with divine institutions, and puts virtue and efficacy into them. What Christ says of the peace is true of the blessing, "Peace to this congregation," if the sons of peace and heirs of blessing be there, the peace, the blessing, shall rest upon them, Luke 10:5, 6. For in every place where God records his name he will meet his people and bless them.

Numbers 7

God having set up house (as it were) in the midst of the camp of Israel, the princes of Israel here come a visiting with their presents, as tenants to their landlord, in the name of their respective tribes.

I. They brought presents,

1. Upon the dedication of the tabernacle, for the service of that, ver. 1 -9.

2. Upon the dedication of the altar, for the use of that, ver. 10 -88. And,

II. God graciously signified his acceptance of them, ver. 89. The two foregoing chapters were the records of additional laws which God gave to Israel, this is the history of the additional services which Israel performed to God.

Numbers 7:1-9

The Offerings of the Princes. B. C. 1490.

¹ And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them; ² That the princes of Israel, heads of the house of their fathers, who were the princes of the tribes, and were over them that were numbered, offered: ³ And they brought their offering before the LORD, six covered waggons, and twelve oxen; a waggon for two of the princes, and for each one an ox: and they brought them before the tabernacle. ⁴ And the LORD spake unto Moses, saying, ⁵ Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. ⁶ And Moses took the waggons and the oxen, and gave them unto the Levites. ⁷ Two waggons and four oxen he gave unto the sons of Gershon, according to their service: ⁸ And four waggons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest. ⁹ But unto the sons of Kohath he gave none: because the service of the sanctuary belonging unto them was that they should bear upon their shoulders.

Here is the offering of the princes to the service of the tabernacle. Observe,

I. When it was; not till it was fully set up, v. 1. When all things were done both about the tabernacle itself, and the camp of Israel which surrounded it, according to the directions given, then they began their presents, probably about the eighth day of the second month. Note, Necessary observances must always take place of free-will offerings: first those, and then these.

II. Who it was that offered: The princes of Israel, heads of the house of their fathers, v. 2. Note, Those that are above others in power and dignity ought to go before others, and endeavour to go beyond them, in every thing that is good. The more any are advanced the more is expected from them, on account of the greater opportunity they have of serving God and their generation. What are wealth and authority good for, but as they enable a man to do so much the more good in the world?

III. What was offered: six wagons, with each of them a yoke of oxen to draw them, v. 3. Doubtless these wagons were agreeable to the rest of the furniture of the tabernacle and its appurtenances, the best of the kind, like the carriages which great princes use when they go in procession. Some think that God, by Moses, intimated to them what they should bring, or their own consideration perhaps suggested to them to make this present. Though God's wisdom had ordained all the essentials of the tabernacle, yet it seems these accidental conveniences were left to be provided by their own discretion, which was to set in order that which was wanting (Tit. 1:5), and these wagons were not refused, though no pattern of them was shown to Moses in the mount. Note, It must not be expected that the divine institution of ordinances should descend to all those circumstances which are determinable, and are fit to be left alterable, by human prudence, that wisdom which is profitable to direct. Observe, No sooner is the tabernacle fully set up than this provision is made for the removal of it. Note, Even when we are but just settled in the world, and think we are beginning to take root, we must be preparing for changes and removes, especially for the great change. While we are here in this world, every thing must be accommodated to a militant and movable state. When the tabernacle was framing, the princes were very generous in their offerings, for then they brought precious stones, and stones to be set (Exod. 35:27), yet now they bring more presents. Note, Those that have done good should study to abound therein yet more and more, and not be weary of well-doing.

IV. How the offering was disposed of, and what use was made of it: the wagons and oxen were given to the Levites, to be used in carrying the tabernacle, both for their ease (for God would not have any of his servants overburdened with work), and for the more safe and right conveyance of the several parts of the tabernacle, which would be best kept together, and sheltered from the weather, in wagons.

1. The Gershonites, that had the light carriage, the curtains and hangings, had but two wagons, and two yoke of oxen (v. 7); when they had loaded these, they must carry the rest, if any remained, upon their shoulders.

2. The Merarites, that had the heavy carriage, and that which was most unwieldy, the boards, pillars, sockets, etc., had four wagons, and four yoke of oxen allotted them (v. 8); and yet, if they had not more wagons of their own, they would be obliged to carry a great deal upon their backs too, for the silver sockets alone weighed 100 talents, which was above four tons, and that was enough to load four wagons that were drawn but by one yoke of oxen a-piece. But each socket being a talent weight, which is about a man's burden (as appears, 2 Kings 5:23) probably they carried those on their backs, and put the boards and pillars into the wagons. Observe here, How God wisely and graciously ordered the most strength to those that had the most work. Each had wagons according to their service. Whatever burden God in his providence lays upon us, he will by his sufficient grace proportion the strength to it, 1 Cor. 10:13.

3. The Kohathites, that had the most sacred carriage, had no wagons at all, because they were to carry their charge upon their shoulders (v. 9), with a particular care and veneration. When in David's time they carried the ark in a cart, God made them to know to their terror, by the death of Uzza, that they did not seek him in the due order. See 1 Chron. 15:13.

Numbers 7:10-89

¹⁰ And the princes offered for dedicating of the altar in the day that it was anointed, even the princes offered their offering before the altar. ¹¹ And the LORD said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar. ¹² And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah: ¹³ And his offering was one silver charger, the weight thereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them were full of fine flour mingled with oil for a meat offering: ¹⁴ One spoon of ten shekels of gold, full of incense: ¹⁵ One young bullock, one ram, one lamb of the first year, for a burnt offering: ¹⁶ One kid of the goats for a sin offering: ¹⁷ And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nahshon the son of Amminadab. ¹⁸ On the second day Nethaneel the son of Zuar, prince of Issachar, did offer: ¹⁹ He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: ²⁰ One spoon of gold of ten shekels, full of incense: ²¹ One young bullock, one ram, one lamb of the first year, for a burnt offering: ²² One kid of the goats for a sin offering: ²³ And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nethaneel the son of Zuar. ²⁴ On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer: ²⁵ His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: ²⁶ One golden spoon of ten shekels, full of incense: ²⁷ One young bullock, one ram, one lamb of the first year, for a burnt offering: ²⁸ One kid of the goats for a sin offering: ²⁹ And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliab the son of Helon. ³⁰ On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer: ³¹ His offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: ³² One golden spoon of ten shekels, full of incense: ³³ One young bullock, one ram, one lamb of the first year, for a burnt offering: ³⁴ One kid of the goats for a sin offering: ³⁵ And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elizur the son of Shedeur. ³⁶ On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer: ³⁷ His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: ³⁸ One golden spoon of ten shekels, full of incense: ³⁹ One young bullock, one ram, one lamb of the first year, for a burnt offering: ⁴⁰ One kid of the goats for a sin offering: ⁴¹ And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Shelumiel the son of Zurishaddai. ⁴² On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered: ⁴³ His offering was one silver charger of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: ⁴⁴ One golden spoon of ten shekels, full of incense: ⁴⁵ One young bullock, one ram, one lamb of the first year, for a burnt offering: ⁴⁶ One kid of the goats for a sin offering: ⁴⁷ And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliasaph the son of Deuel. ⁴⁸ On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered: ⁴⁹ His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: ⁵⁰ One golden spoon of ten shekels, full of incense: ⁵¹ One young bullock, one ram, one lamb of the first year, for a burnt offering: ⁵² One kid of the goats for a sin offering: ⁵³ And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elishama the son of Ammihud. ⁵⁴ On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh: ⁵⁵ His offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: ⁵⁶ One golden spoon of ten shekels, full of incense: ⁵⁷ One young bullock, one ram, one lamb of the first year, for a burnt offering: ⁵⁸ One kid of the goats for a sin offering: ⁵⁹ And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Gamaliel the son of Pedahzur. ⁶⁰ On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered: ⁶¹ His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: ⁶² One golden spoon of ten shekels, full of incense: ⁶³ One young bullock, one ram, one lamb of the first year, for a burnt offering: ⁶⁴ One kid of the goats for a sin offering: ⁶⁵ And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Abidan the son of Gideoni. ⁶⁶ On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered: ⁶⁷ His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: ⁶⁸ One golden spoon of ten shekels, full of incense: ⁶⁹ One young bullock, one ram, one lamb of the first year, for a burnt offering: ⁷⁰ One kid of the goats for a sin offering: ⁷¹ And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahiezer the son of Ammishaddai. ⁷² On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered: ⁷³ His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: ⁷⁴ One golden spoon of ten shekels, full of incense: ⁷⁵ One young bullock, one ram, one lamb of the first year, for a burnt offering: ⁷⁶ One kid of the goats for a sin offering: ⁷⁷ And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Pagiel the son of Ocran. ⁷⁸ On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered: ⁷⁹ His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: ⁸⁰ One golden spoon of ten shekels, full of incense: ⁸¹ One young bullock, one ram, one lamb of the first year, for a burnt offering: ⁸² One kid of the goats for a sin offering: ⁸³ And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahira the son of Enan. ⁸⁴ This was the dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold: ⁸⁵ Each charger of silver weighing an hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary: ⁸⁶ The golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels. ⁸⁷ All the oxen for the burnt offering were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their meat offering: and the kids of the goats for sin offering twelve. ⁸⁸ And all the oxen for the sacrifice of the peace offerings were twenty and four bullocks, the rams sixty, the he goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed. ⁸⁹ And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.

We have here an account of the great solemnity of dedicating the altars, both that of burnt-offerings and that of incense; they had been sanctified before, when they were anointed (Lev. 8:10, 11), but now they were handselled, as it were, by the princes, with their free-will offerings. They began the use of them with rich presents, great expressions of joy and gladness, and extraordinary respect to those tokens of God's presence with them. Now observe here,

I. That the princes and great men were first and forwardest in the service of God. Those that are entitled to precedency should go before in good works, and that is true honour. Here is an example to the nobility and gentry, those that are in authority and of the first rank in their country; they ought to improve their honour and power, their estate and interest, for the promoting of religion, and the service of God, in the places where they live. It is justly expected that those who have more than others should do more good than others with what they have, else they are unfaithful stewards, and will not make up their account with joy. Nay, great men must not only with their wealth and power assist and protect those that serve God, but they must make conscience of being devout and religious themselves, and employing themselves in the exercises of piety, which will greatly redound to the honour of God (Ps. 138:4, 5), and have a good influence upon others, who will be the more easily persuaded to acts of devotion when they see them thus brought into reputation. It is certain that the greatest of men is less than the least of the ordinances of God; nor are the meanest services of religion any disparagement to those that make the greatest figure in the world.

II. The offerings they brought were very rich and valuable, so rich that some think there was not so great a difference in estate between them and others as that they were able to bear the expense of them themselves, but that the heads of each tribe contributed to the offering which their prince brought.

1. They brought some things to remain for standing service, twelve large silver dishes, each about sixty ounces weight, as many large silver cups, or bowls, of about thirty-five ounces – the former to be used for the meat-offerings, the latter for the drink-offerings – the former for the flesh of the sacrifices, the latter for the blood. The latter was God's table (as it were), and it was fit that so great a King should be served in plate. The golden spoons being filled with incense were intended, it is probable, for the service of the golden altar, for both the altars were anointed at the same time. Note, In works of piety and charity we ought to be generous according as our ability is. He that is the best should be served with the best we have. The Israelites indeed might well afford to part with their gold and silver in abundance to the service of the sanctuary, for they needed it not to buy meat and victual their camp, being daily fed with bread from heaven; nor did they need it to buy land, or pay their army, for they were shortly to be put in possession of Canaan.

2. They brought some things to be used immediately, offerings of each sort, burnt-offerings, sin-offerings, and a great many peace-offerings (on part of which they were to feast with their friends), and the meat-offerings that were to be annexed to them. Hereby they signified their thankful acceptance of, and cheerful submission to, all those laws concerning the sacrifices which God had lately by Moses delivered to them. And, though it was a time of joy and rejoicing, yet it is observable that still in the midst of their sacrifices we find a sin-offering. Since in our best services we are conscious to ourselves that there is a mixture of sin, it is fit that there should be even in our most joyful services a mixture of repentance. In all our approaches to God, we must by faith have an eye to Christ as the great sin-offering, and make mention of him.

3. They brought their offerings each on a separate day, in the order that they had been lately put into, so that the solemnity lasted twelve days. So God appointed (v. 11): They shall bring their offering, each prince on his day, and so they did. One sabbath must needs fall within the twelve days, if not two, but it should seem they did not intermit on the sabbath, for it was holy work, proper enough for a holy day. God appointed that it should thus be done on several days, (1.) That solemnity might be prolonged, and so might be universally taken notice of by all Israel, and the remembrance of it more effectually preserved. (2.) That an equal honour might thereby be put upon each tribe respectively; in Aaron's breast-plate each had his precious stone, so in this offering each had his day. (3.) Thus it would be done more decently and in order; God's work should not be done confusedly, and in a hurry; take time, and we shall have done the sooner, or at least we shall have done the better. (4.) God hereby signified how much pleased he is, and how much pleased we should be, with the exercises of piety and devotion. The repetition of them should be a continual pleasure to us, and we must not be weary of well doing. If extraordinary service be required to be done for twelve days together, we must not shrink from it, nor call it a task and a burden. (5.) The priests and Levites, having this occasion to offer the same sacrifices, and those some of every sort, every day, for so many days together, would have their hands well set in, and would be well versed in the laws concerning them. (6.) The peace-offerings were all to be eaten the same day they were offered, and two oxen, five rams, five he-goats, and five lambs, were enough for one day's festival; had there been more, especially if all had been brought on one day, there might have been danger of excess. The virtue of temperance must not be left, under pretence of the religion of feasting.

4. All their offerings were exactly the same, without any variation, though it is probable that neither the princes nor the tribes were all alike rich; but thus it was intimated that all the tribes of Israel had an equal share in the altar, and an equal interest in the sacrifices that were offered upon it. Though one tribe was posted more honourably in the camp than another, yet they and their services were all alike acceptable to God. Nor must we have faith of our Lord Jesus Christ with respect to persons, Jam. 2:1.

5. Nahshon, the prince of the tribe of Judah, offered first, because God had given that tribe the first post of honour in the camp; and the rest of the tribes acquiesced, and offered in the same order in which God had appointed them to encamp. Judah, of which tribe Christ came, first, and then the rest; thus, in the dedication of souls to God, every man is presented in his own order, Christ the first-fruits, 1 Cor. 15:23. Some observe that Nahshon is the only one that is not expressly called a prince (v. 12), which the Jews give this account of: he is not called a prince, that he might not be puffed up because he offered first; and all the others are called princes because they (though some of them of the elder house) submitted, and offered after him. Or, because the title of prince of Judah did more properly belong to Christ, for unto him shall the gathering of the people be.

6. Though the offerings were all the same, yet the account of them is repeated at large for each tribe, in the same words. We are sure there are no vain repetitions in scripture; what then shall we make of these repetitions? Might it not have served to say of this noble jury that the same offering which their foreman brought each on his day brought likewise? No, God would have it specified for each tribe: and why so? (1.) It was for the encouragement of these princes, and of their respective tribes, that each of their offerings being recorded at large no slight might seem to be put upon them; for rich and poor meet together before God. (2.) It was for the encouragement of all generous acts of piety and charity, by letting us know that what is so given is lent to the Lord, and he carefully records it, with every one's name prefixed to his gift, because what is so given he will pay again, and even a cup of cold water shall have its reward. He is not unrighteous, to forget either the cost or the labour of love, Heb. 6:10. We find Christ taking particular notice of what was cast into the treasury, Mark 12:41. Though what is offered be but little, though it be a contribution to the charity of others, yet if it be according to our ability it shall be recorded, that it may be recompensed in the resurrection of the just.

7. The sum total is added at the foot of the account (v. 84 -88), to show how much God was pleased with the mention of his freewill-offerings, and what a great deal they amounted to in the whole, when every prince brought in his quota! How greatly would the sanctuary of God be enriched and beautified if all would in their places do their part towards it, by exemplary purity and devotion, extensive charity, and universal usefulness!

8. God signified his gracious acceptance of these presents that were brought him, by speaking familiarly to Moses, as a man speaks to his friend, from off the mercy-seat (v. 89, ch. 12:8); and in speaking to him he did in effect speak to all Israel, showing them this token for good, Ps. 103:7. Note, By this we may know that God hears and accepts our prayers if he gives us grace to hear and receive his word, for thus our communion with him is maintained and kept up. I know not why we may not suppose that upon each of the days on which these offerings were brought (probably while the priests and offerers were feasting upon the peace-offerings) Moses was in the tabernacle, receiving some of those laws and orders which we have already met with in this and the foregoing book. And here the excellent bishop Patrick observes that God's speaking to Moses thus by an audible articulate voice, as if he had been clothed with a holy body, might be looked upon as an earnest of the incarnation of the Son of God in the fulness of time, when the Word should be made flesh, and speak in the language of the sons of men. For, however God at sundry times and in divers manners spoke unto the fathers, he has in these last days spoken unto us by his Son. And that he who now spoke to Moses, as the shechinah or divine Majesty, from between the cherubim, was the eternal Word, the second person in the Trinity, was the pious conjecture of many of the ancients; for all God's communion with man is by his Son, by whom he made the world, and rules the church, and who is the same yesterday, to-day, and for ever.

Numbers 8

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, ver. 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, ver. 5 -8.

2. How they were parted with by the people, ver. 9 -10.

3. How they were presented to God in lieu of the firstborn, ver. 11 -18.

4. How they were consigned to Aaron and his sons, to be ministers to them, ver. 19.

5. How all these orders were duly executed, ver. 20 -22. And, lastly, the age appointed for their ministration, ver. 23, etc.

Numbers 8:1-4

The Lights of the Sanctuary. B. C. 1490.

¹ And the LORD spake unto Moses, saying, ² Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick. ³ And Aaron did so; he lighted the lamps thereof over against the candlestick, as the LORD commanded Moses. ⁴ And this work of the candlestick was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which the LORD had showed Moses, so he made the candlestick.

Directions were given long before this for the making of the golden candlestick (Exod. 25:31), and it was made according to the pattern shown to Moses in the mount, Exod. 38:17. But now it was that the lamps were first ordered to be lighted, when other things began to be used. Observe,

1. Who must light the lamps; Aaron himself, he lighted the lamps, v. 3. As the people's representative to God, he thus did the office of a servant in God's house, lighting his Master's candle; as the representative of God to the people, he thus gave them the intimations of God's will and favour, thus expressed (Ps. 18:28), Thou wilt light my candle; and thus Aaron himself was now lately directed to bless the people, The Lord make his face to shine upon thee, ch. 6:25. The commandment is a lamp, Prov. 6:23. The scripture is a light shining in a dark place, 2 Pet. 1:19. And a dark place indeed even the church would be without it, as the tabernacle (which had no window in it) without the lamps. Now the work of ministers is to light these lamps, by expounding and applying the word of God. The priest lighted the middle lamp from the fire of the altar, and the rest of the lamps he lighted one from another, which (says Mr. Ainsworth) signifies that the fountain of all light and knowledge is in Christ, who has the seven spirits of God figured by the seven lamps of fire (Rev. 4:5), but that in the expounding of scripture one passage must borrow light from another. He also supposes that, seven being a number of perfection, by the seven branches of the candlestick is shown the full perfection of the scriptures, which are able to make us wise to salvation.

2. To what end the lamps were lighted, that they might give light over against the candlestick, that is, to that part of the tabernacle where the table stood, with the show-bread upon it, over against the candlestick. They were not lighted like tapers in an urn, to burn to themselves, but to give light to the other side of the tabernacle, for therefore candles are lighted, Matt. 5:15. Note, The lights of the world, the lights of the church, must shine as lights. Therefore we have light, that we may give light.

Numbers 8:5-26

The Consecration of the Levites. B. C. 1490.

⁵ And the LORD spake unto Moses, saying, ⁶ Take the Levites from among the children of Israel, and cleanse them. ⁷ And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean. ⁸ Then let them take a young bullock with his meat offering, even fine flour mingled with oil, and another young bullock shalt thou take for a sin offering. ⁹ And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together: ¹⁰ And thou shalt bring the Levites before the LORD: and the children of Israel shall put their hands upon the Levites: ¹¹ And Aaron shall offer the Levites before the LORD for an offering of the children of Israel, that they may execute the service of the LORD. ¹² And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin offering, and the other for a burnt offering, unto the LORD, to make an atonement for the Levites. ¹³ And thou shalt set the Levites before Aaron, and before his sons, and offer them for an offering unto the LORD. ¹⁴ Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine. ¹⁵ And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them for an offering. ¹⁶ For they are wholly given unto me from among the children of Israel; instead of such as open every womb, even instead of the firstborn of all the children of Israel, have I taken them unto me. ¹⁷ For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself. ¹⁸ And I have taken the Levites for all the firstborn of the children of Israel. ¹⁹ And I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary. ²⁰ And Moses, and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that the LORD commanded Moses concerning the Levites, so did the children of Israel unto them. ²¹ And the Levites were purified, and they washed their clothes; and Aaron offered them as an offering before the LORD; and Aaron made an atonement for them to cleanse them. ²² And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron, and before his sons: as the LORD had commanded Moses concerning the Levites, so did they unto them. ²³ And the LORD spake unto Moses, saying, ²⁴ This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: ²⁵ And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: ²⁶ But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge.

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 (ch. 3:6, 15), that they might be employed in the service of the tabernacle. Now here we have directions given for their solemn ordination (v. 6), and the performance of it, v. 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 (v. 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 (v. 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, (v. 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 (v. 10) might be transferred to these beasts.

IV. The Levites themselves were offered before the Lord for an offering of the children of Israel, v. 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, v. 14. God took them instead of the first-born (v. 16 -18), of which before, ch. 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 (v. 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 (v. 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 (v. 11), and then God gives them back to Aaron, v. 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, 11, 12.

VII. The time of their ministration is fixed.

1. They were to enter upon the service at twenty-five years old, v. 24. They were not charged with the carrying of the tabernacle and the utensils of it till they were thirty years old, ch. 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 (v. 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, 1 Tim. 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.