Numbers Chapter 1 Continued

Verses 17-46: The numbers from the tribes were:

Reuben 46,500 (verse 21);

Simeon 59,300 (verse 23);

Gad 45,650 (verse 25);

Judah 74,600 (verse 27);

Issachar 54,400 (verse 29);

Zebulun 57,400 (verse 31);

Ephraim 40,500 (verse 33);

Manasseh 32,200 (verse 35);

Benjamin 35,400 (verse 37);

Dan 62,700 (verse 39);

Asher 41,500 (verse 41);

Naphtali 53,400 (verse 43);

Total 603,550 (verse 46).

The tribal order follows the pattern of Jacob's wives: First, the sons of Leah, second, the sons of Rachel; and third, the sons of the maids, except Gad (born of Leah's maid), who replaced Levi in the third-born position (compare Gen. 29:31 to 30:24, 35:16 to 20).

Numbers 1:17 "And Moses and Aaron took these men which are expressed by [their] names:"

They doubtless sent for them, and acquainted them with the nomination of them, by the Lord himself, for such a service. And they took them with them to the place where the number of the people was to be taken.

"Which are expressed by their names (in Num. 1:16), and that as declared by the mouth of God himself.

In the last lesson, we saw the names of the various tribes mentioned, and the princes who would be the leaders of each tribe. Moses and Aaron are in charge of this numbering. All the men 20 years and older, who could go to war are to be counted.

Numbers 1:18 "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."

The month Iyar, as the Targum of Jonathan, answering to part of April and May. This was done on the selfsame day the Lord spake unto Moses about this affair (Num. 1:1). So expeditious were he and Aaron in doing the will of God.

"And they declared their pedigrees": Either Moses and Aaron, according to Aben Ezra, who inquired when they were born, because of the computation of twenty years. And then their birth was written down, as he says. Or rather the people declared their pedigrees, of what tribe, family, and house they were, who was their parents, when born, and so of course, how old they were. Jarchi interprets it, they brought the books of their genealogies, and witnesses to confirm the birth of every one of them, to show their genealogy according to their tribe. Nor is it at all unlikely that every family and house, or master thereof, kept a register of those born to him in it, whereby their age could be ascertained as well as pedigree.

"After their families, by the house of their fathers, according to the number of their names, "from twenty years old and upwards, by their polls": That is, every tribe gave an account of the families in it. Every family what houses were in it, and every house what number of males were in it, and of what age. And such were numbered who were twenty years old and upward.

The "pedigrees" are speaking of their right by birth to be of a certain tribe. They were separated into groups, who represented the families of the 12 tribes of Israel. In the group who were equipped for war, there was no mention of the Levitical tribe. That tribe is set aside for God's purposes. This number closely coincides with the number that had been polled for the tax in the tabernacle.

Numbers 1:19 "As the LORD commanded Moses, so he numbered them in the wilderness of Sinai."

In this Moses and David differed in numbering the people of Israel. The one did it by an express command from God, and in obedience to it. The other without one, and against his will (1 Chron. 21:17).

Like Abram (Abraham, in Genesis 12:4), "Moses" obeyed "as the LORD commanded". The Book of Numbers, however, describes a litany of events in which the people did not heed the Lord (e.g., chapters 13-14), and even a sad occasion when Moses did not (20:1-13). Obedience has to be ongoing; occasional obedience is not enough for the children of God.

This command is no different than what we read about in Exodus. God gave the message to Moses, Moses gave the message to Aaron, and Aaron gave the message to the people. The numbering was done in the wilderness of Sinai.

Numbers 1:20 "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;"

Were numbered first, and next to them those of Simeon and Gad, for they were numbered according to the order in which they were to be encamped. For under Reuben's standard were Simeon and Gad, and under Judah's Issachar and Zebulun, and under Ephraim's Manasseh and Benjamin, and under Dan's Asher and Naphtali. And according to their order were the tribes numbered.

"By their generations": Or "their generations", the birth, descent, and pedigree of them.

"After their families, by the house of their fathers": According to the families and houses to which they belonged.

"According to the number of the names by their polls, every male from twenty years old and upward": Their names were taken down, the number of them counted by their heads, even all the males that were above twenty years of age.

"All that were able to go forth to war": Which phrase, as it suggests that before this age they were not reckoned able bodied men for war, in common, though some might. So it seems to except all infirm persons, by reason of age and otherwise.

Now in all the other account of the numbering of the rest of the tribes, the same forms of expression are used as here. Only the tribe of Simeon, which is the next, these words are left out, "by their polls, every male", which being twice observed, need not be repeated. Since by these instances it might be sufficiently known that the number was taken by a poll, and only of males. So that in (Num. 1:23), there is nothing material to observe, or anything different from what is in this verse, but the particular sums of each tribe numbered.

Which stand thus: Of the tribe of Reuben 46,500; of the tribe of Simeon, 59,300; of the tribe of Gad, 45,650; of the tribe of Judah, 74,600; of the tribe of Issachar, 54,400; of the tribe of Zebulun, 57,400; of the tribe of Ephraim, 40,500; of the tribe of Manasseh, 32,200; of the tribe of Benjamin 35,400; of the tribe of Dan, 62,700; of the tribe of Asher 41,500; of the tribe of Naphtali, 53,400.

In which may be observed the various increase of the tribes, agreeably to divine predictions, and according to the sovereign will and infinite wisdom of God. Reuben, the firstborn, did not excel in number. Six of the tribes having more in number than he. Judah had by far the greatest increase of them all, from whom the chief ruler was to come, and even the King Messiah. And in process of time was to become a kingdom of itself. Ephraim, the younger son of Joseph, was much more fruitful than Manasseh, his elder. More than eight thousand being numbered of the former than of the latter, all which agree with Jacob's prophecies (Gen. 49:4). Nor had they always the greatest number who had the most sons at their going down into Egypt. For though Simeon, who had then more sons than Reuben, had at this time a larger posterity; yet Gad, who had more than Simeon, had now fewer descendants. And Dan, who had but one son at that time, had now almost double the number of Benjamin, who then had ten sons. And it may be observed of other tribes, that their increase was not in proportion to the number of the sons of the patriarchs then (see Gen. 46:8).

We discussed in lesson one, that Reuben was the first son of Jacob's wife, Leah.

Numbers 1:21 "Those that were numbered of them, [even] of the tribe of Reuben, [were] forty and six thousand and five hundred."

See notes (on Numbers 1:20).

We also discussed that the number is probably not accurate to the last man, but was very close. Perhaps that is why the number is rounded to 46,500.

Numbers 1:22 "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;"

See notes (on Numbers 1:20).

Numbers 1:23 "Those that were numbered of them, [even] of the tribe of Simeon, [were] fifty and nine thousand and three hundred."

See notes (on Numbers 1:20).

All of the same things apply here, as in the verses before, but the number is different. There were 59,300. Simeon was Leah's second son.

Numbers 1:24 "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;"

See notes (on Numbers 1:20).

Numbers 1:25 "Those that were numbered of them, [even] of the tribe of Gad, [were] forty and five thousand six hundred and fifty."

See notes (on Numbers 1:20).

The number of Gad's family was not rounded to the nearest hundred, but to the nearest fifty. There were 45,650 in Gad's tribe. You will notice, this is in a different order than the listings earlier. Gad was encamped with Reuben and Simeon, and perhaps that is the reason for this order here. Gad was from the handmaid Zilpah.

Numbers 1:26 "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;"

See notes (on Numbers 1:20).

Numbers 1:27 "Those that were numbered of them, [even] of the tribe of Judah, [were] threescore and fourteen thousand and six hundred."

See notes (on Numbers 1:20).

The tribe of Judah is the tribe that Jesus was born into. Judah is the fourth son of Leah. Those that were numbered of the tribe of Judah were 74,600.

Numbers 1:28 "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;"

See notes (on Numbers 1:20).

Numbers 1:29 "Those that were numbered of them, [even] of the tribe of Issachar, [were] fifty and four thousand and four hundred."

See notes (on Numbers 1:20).

Issachar was the fifth son of Leah, Jacob's first wife. Those that were numbered of them are 54,400. We must remember all of these children are of Jacob. All 12 tribes stem from him. Jacob's name was changed to Israel by God.

Numbers 1:30 "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;"

See notes (on Numbers 1:20).

Numbers 1:31 "Those that were numbered of them, [even] of the tribe of Zebulun, [were] fifty and seven thousand and four hundred."

See notes (on Numbers 1:20).

Zebulun was the sixth and last of the sons of Leah. Those that were numbered of Zebulun's tribe were 57,400.

Numbers 1:32 "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;"

See notes (on Numbers 1:20).

Numbers 1:33 "Those that were numbered of them, [even] of the tribe of Ephraim, [were] forty thousand and five hundred."

See notes (on Numbers 1:20).

We find, in this, a separation of the tribe of Joseph. Of the tribe of Ephraim of the tribe of Joseph, they counted 40,500. Joseph was the favorite son of Jacob.

Numbers 1:34 "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;"

See notes (on Numbers 1:20).

Numbers 1:35 "Those that were numbered of them, [even] of the tribe of Manasseh, [were] thirty and two thousand and two hundred."

See notes (on Numbers 1:20).

Manasseh is another son of Joseph. This tribe of Manasseh is also from the root tribe of Joseph. Those that were numbered of Manasseh's tribe were 32,200.

Numbers 1:36 "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;"

See notes (on Numbers 1:20).

Numbers 1:37 "Those that were numbered of them, [even] of the tribe of Benjamin, [were] thirty and five thousand and four hundred."

See notes (on Numbers 1:20).

Benjamin was the younger brother of Joseph. Rachel was their mother and Jacob their father. Those numbered of his tribe were 35,400.

Numbers 1:38 "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;"

See notes (on Numbers 1:20).

Numbers 1:39 "Those that were numbered of them, [even] of the tribe of Dan, [were] threescore and two thousand and seven hundred."

See notes (on Numbers 1:20).

It is very strange that the tribe of Dan is not mentioned (in chapter 7 of Revelation), where they are sealed for protection. His tribe, above, numbers 62,700.

Numbers 1:40 "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;"

See notes (on Numbers 1:20).

Numbers 1:41 "Those that were numbered of them, [even] of the tribe of Asher, [were] forty and one thousand and five hundred."

See notes (on Numbers 1:20).

The tribe of Asher numbered 41,500.

Numbers 1:42 "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;"

See notes (on Numbers 1:20).

Numbers 1:43 "Those that were numbered of them, [even] of the tribe of Naphtali, [were] fifty and three thousand and four hundred."

See notes (on Numbers 1:20).

Naphtali's tribe numbered 53,400.

Numbers 1:44 "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."

Or, as the Targum of Jonathan, these are the sums of the numbers. Namely, those before given of the several respective tribes.

"Which Moses and Aaron numbered, and the princes of Israel, being twelve men": For though the tribe of Levi was not numbered, yet Joseph having a double portion. His two sons are reckoned as distinct tribes. So that one out of each tribe made up the number twelve.

"Each one for the house of his fathers": For the tribe he belonged to, with which it might reasonably be supposed he was best acquainted, and could more readily take the number of them.

The princes mentioned here are 12. We know that this list does not exactly follow the list of the sons of Jacob, because Levi is left out. They were not to go to war. The sons of Joseph (Ephraim and Manasseh), take up the space of the Levitical tribe.

Numbers 1:45 "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;"

Of all the tribes, excepting Levi. That is, all the sums of the number of the children of Israel; all put together made the sum total given in the next verse.

"By the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel": All in every tribe, family, and house, that were above twenty years of age. Healthful and strong, and fit for war.

We must remember that the women and children, both male and female, were not numbered. They were not warriors. We may safely assume the really old men were not counted as well.

Numbers 1:46 "Even all they that were numbered were six hundred thousand and three thousand and five hundred and fifty."

"Six hundred thousand and three thousand and five hundred and fifty": This number, combined with the 22,000 Levite males a month old and above (3:39), allows for a total population of well over 2,000,000 Israelites. Since this number seems too high for the wilderness conditions and relatively few firstborn sons (3:43), some have reinterpreted the plain meaning of the text by:

(1) Saying "thousand" means "clan" or "chief" here; or

(2) Stating the numbers are symbolic.

However, if "thousand" is not the meaning in this chapter (1:46 would read 598 "clans" or "chiefs" with only 5,500 individuals). Thus, the meaning "thousand" must be retained. Further, there is no textual indication that these numbers are symbolic. The only conclusion is that God took care of well over 2,000,000 people in the wilderness during the period of 40 years (compare Deut. 8:3-4). Tampering with the number is tampering with God's purpose for these numbers, to show His power in behalf of Israel.

The total of all the young men counted from all of the tribes was counted 603,550. This number has increased about 13,000 people since the Exodus. We can safely assume from this, that the entire population count of all the Israelites would be somewhere between 2 and 3 million. From the spiritual standpoint, we can easily see that God's army is a large number of people. Every person who proclaims Christianity is in God's army.

Numbers 1:47 "But the Levites after the tribe of their fathers were not numbered among them."

The nonmilitary tribe of Levi had a separate census and did not receive a tribal allotment of land. They were to transport, erect, and guard the tabernacle. They had to camp around it to prevent ordinary laymen from approaching it unprepared, so that "no wrath upon the congregation" (verse 53), from the Lord would come upon them. If someone approached wrongfully, he was to "be put to death". This drastic measure certainly would express the reality of God's presence with His people (Exodus 19:11-13, 21-24). Even today men must approach God with reverent fear (Matt. 5:23-26; Acts 5:1-5; 1 Cor. 11:27-32; Heb. 12:18-29).

The Levites were to care for things of the tabernacle, and were not to be weighted down with serving in war. They were the spiritual leaders of their people.

Numbers 1:48 "For the LORD had spoken unto Moses, saying,"

Again, we see that every detail is given to Moses directly from God.

Not to number the Levites, when he gave him the orders to number the rest of the tribes. This is observed, lest it should be thought that this was what Moses did of himself, out of affection to the tribe he was of. And to spare it, that it might not be obliged to go forth to war when others did. Not that they were forbid to engage in war, or that it was unlawful for them so to do, for when necessity required, and they were of themselves willing to engage in it. They might, as appears in the case of the Maccabees, but they might not be forced into it. They were, as Josephus says, exempted from it. And so all concerned in religious service, both among Heathens and Christians, have always been excused bearing arms.

"Saying": As follows.

Numbers 1:49 "Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel:"

That is, along with the other tribes, for it might be numbered by itself, as it afterwards was (Num. 3:43).

"Neither take the sum of them among the children of Israel": Which confirms what is before observed. Now this being the declared will of God clears Moses from all partiality to his own tribe, he doing nothing but what he had a command of God for it.

God had strictly forbidden the numbering of the Levites with the warriors.

Numbers 1:50 "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."

The tribe of Levi, including Moses and Aaron, was not included in this census because it was exempt from military service. The Levites were to serve the Lord by carrying and attending to the tabernacle (compare 3:5-13; 4:1-33, 46-49).

"Tabernacle" ("tent"), emphasizes the temporary nature of this house of God, and the "testimony" signifies God's covenantal relationship with Israel (see note on Exodus 25:10-22).

We see that special care is to be given to the tabernacle. God has chosen this tribe for the purpose of serving Him in and around the tabernacle. The presence of God was over the mercy seat. The tabernacle was to be kept holy inside, and was also to be protected from the entering of the worldly as well. They were anointed of God to serve Him and the people. They must not be mixed in with the world.

Numbers 1:51 "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."

"The stranger": This word often refers to the "alien" or "stranger". The non-Levite Israelite was like a "foreigner" to the transporting of the tabernacle and had to keep his distance lest he die.

"Stranger" here, means someone who has not been authorized of God to do this work. The Levites were set aside for this purpose, in the book of Leviticus. No one with unclean hands was to touch anything of the tabernacle. God had given specific instructions on how all of this was to be handled. Even the sons of Aaron, who brought strange fire into the tabernacle, were killed. All of the things of God are holy.

Numbers 1:52 "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."

There were four, unless every tribe was a camp. And so then there were twelve camps, besides the camp of the Levites. The Targum of Jonathan is, "by the house of his troop," the regiment to which he belonged, every tribe or camp having various troops or regiments in it.

"And every man by his own standard throughout their hosts": There were four standards, and three tribes to each standard, which were placed east, west, north, and south of the tabernacle. As is at large described in the following chapter.

Each tribe was assigned their place in the camp. They were assigned a place to march as well. Only the Levitical tribe was gathered around the tabernacle. The others were settled out in the east, west, north, or south. With close to 3 million people, you can see the necessity for order.

Numbers 1:53 "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."

"No wrath": The purpose of setting the Levites apart and arranging them around the tabernacles was to keep the wrath of the Lord from consuming Israel (compare Exodus 32:10, 25-29).

One of the things the Levites were to do, was to set up an area around the tabernacle, and keep all others out of that area. Someone might wander in this area and be killed, if it were not safely guarded.

Numbers 1:54 "And the children of Israel did according to all that the LORD commanded Moses, so did they."

Pitched their tents by their own camps and standards. Did not come near the tabernacle but kept at a proper distance from it, and did not meddle with things they had no concern with, and which were peculiar to the Levites.

"So did they": Which is repeated to show how readily, punctually, and perfectly they observed the command of God with respect to this affair.

It is important for us, as well as for the tribes of Israel, to heed the wishes of the LORD. God had promised to bless them, if they obeyed His commandments.

Numbers Chapter 1 Continued Questions

1. Who was in charge of the numbering?

2. When did they assemble the people?

3. What are "pedigrees" speaking of?

4. Who were numbered?

5. God gave the message to Moses, and Moses gave it to whom?

6. Who was Israel's oldest son?

7. Who was his mother?

8. How many of the tribe of Reuben were numbered?

9. How many of Simeon's tribe were numbered?

10. Why is the order given here different from the order in the first lesson?

11. What tribe was Jesus birthed into?

12. Who was Jacob's first wife?

13. Who was the last son birthed to Leah?

14. What was different about the tribe of Joseph?

15. Who was the favorite son of Jacob?

16. ____________ was the younger brother of Joseph.

17. Who was their mother?

18. What is peculiar about the tribe of Dan?

19. How many princes were there?

20. Why was the tribe of Levi left out of this list?

21. How many men, over 20, of all the tribes were there?

22. Approximately how many Israelites all together were there including women and children?

23. The Levites were appointed over the __________ of _________.

24. What purpose had God chosen the Levites for?

25. "Stranger", in verse 51, means what?

26. Where were they to pitch their tents?

27. Where were the Levites to pitch their tents?

28. Did they obey God's wishes?

Numbers Chapter 2

Verses 1-31: It is repeatedly said the Israelites were to encamp "according to their armies" (verses 9-10, 16, 18, 24, 25, 32), and each company was the leader's "host" (verses 4, 6, 8, etc.). Host and company are the same Hebrew word (saba' compare Lord of Sabaoth), which could be rendered "army". The people were organized and marching to the Promised Land. The Egyptian army under Rameses II (thirteenth century B.C.), adopted this same type of formation in camp. "Standard": The Hebrew (degel, verses 2, 3, 10, 18, 25, 31, 34), refers to the group encamped around each standard. It would be more appropriately translated "company". The "ensign" (verse 2), by which each tribe camped was another piece of military equipment pictured in ancient inscriptions. "Far off about the tabernacle of the congregation shall they pitch: Joshua 3:4 stipulates that a distance of two thousand cubits (one thousand yards), should separate the ark from the secular tribes. From (1:52-53; 2:17, and chapter 3), we learn that the Levities were to encamp between the secular tribes and the tent of meeting.

Numbers 2:1 "And the LORD spake unto Moses and unto Aaron, saying,"

Very probably after the number of the children of Israel was taken, of which in the preceding chapter. And when the congregation of Israel with the tabernacle were about to set forward on their journey. And therefore, directions are here given for their orderly and regular proceeding in it, in what form and manner they should both encamp and march.

"Saying": As follows.

In the last lesson, Moses and Aaron had numbered the young men of the tribe. They possibly took the results into the tabernacle, and God spoke to them there. In this lesson, we will see the order of God. Notice as we go through this lesson, that God is in the center of the encampment. Jesus must be the hub of the wheel, that all the spokes (denominations of Christians), attach to. Just as this encampment has order when it moves, the church must move in unison to be effective. Each must stay in his appointed place, for the wheel to turn correctly. If one pulls loose from the hub, you have a crooked wheel. Jesus must be the focal point of it all, or it will not succeed.

Numbers 2:2 "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."

"Standard ... ensign": The banners were flags identifying the individual tribes (probably with some sort of insignia). The standards were flags marking each of the 4 encampments of 3 tribes each.

"The tabernacle of the congregation": For details (see Exodus chapters 25-30).

"Standard" in this, possibly means flag or banner. "Ensign" means flag, beacon, monument, omen, prodigy, evidence, mark, or miracle. There seems to have been a flag for each family that they would raise, and cause their people to gather around. They were to be careful not to pitch too close to the tabernacle.

Verses 3-9: The lead tribe on the "east side" of the tabernacle was "Judah", followed by the tribes of "Issachar" and "Zebulon". This group represented Leah's fourth, fifth, and sixth sons (Gen. 29:35; 30:17-20). Although he was the fourth-born of Jacob's sons, Judah is listed first and was honored above his older brothers because of their reprehensible actions (Gen. chapter 34; 35:22). The tribe of Judah had the largest army of the 12.

Numbers 2:3 "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."

"On the east side ... Judah": Judah occupied the place of honor to the east. (Gen. 49:8-12), highlights the role and centrality Judah would have in the defeat of Israel's enemies. Judah was the tribe through which the Messiah would be born.

"Nahshon": Nahshon appears in the later genealogies of the messianic line (compare Ruth 4:20; Matt. 1:4).

Jesus was to come through the tribe of Judah. The east is the direction of the rising sun. The eastern gate in the wall at Jerusalem is the gate that God entered and left by. It would be appropriate for the tribe of Judah to camp in the east.

2 Peter 1:19 "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:"

The day Star is Jesus.

Numbers 2:4 "And his host, and those that were numbered of them, [were] threescore and fourteen thousand and six hundred."

As they had been before. And, supposing these words to be the words of God, there is no necessity of rendering them in the future, as some have observed. Though they seem rather to be the words of Moses. Who under every tribe repeats the number, which is exactly the same as when taken. And though it was not till twenty days after that they set forward according to their order of encampment, not one of them died. Which Aben Ezra observes as a very wonderful thing.

"Were threescore and fourteen thousand and six hundred; the number of the tribe of Judah were 74,600 (see Num. 1:27).

Numbers 2:5 "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."

Who with Zebulun, after mentioned, as placed with him under the same standard. Were the brethren of Judah, by the same mother Leah, and so fitly put together, as most likely to continue in harmony and love. And being the youngest sons of Leah, and brethren of Judah, would, without any reluctance or murmuring, pitch under their elder brother's standard.

"And Nethaneel, the son of Zuar, shall be captain of the children of Issachar (see Num. 1:8).

This is just saying that the tribe of Issachar, led by Nethaneel, is on the eastern side as well. They camp beside the tribe of Judah.

Numbers 2:6 "And his host, and those that were numbered thereof, [were] fifty and four thousand and four hundred."

The host of Issachar.

"And those that were numbered thereof, were fifty and four thousand and four hundred": 54,400 men. Which had been numbered, for it does not appear that there was a fresh account taken (see Num. 1:29).

The young men of the tribe of Issachar that were numbered were 54,400.

Numbers 2:7 "[Then] the tribe of Zebulun: and Eliab the son of Helon [shall be] captain of the children of Zebulun."

He pitched next. Though the order of their encampment was not, as it may seem. First Judah, after him Issachar, and below him Zebulun. For Judah lay between these two, the one before him, and the other behind him. And it was Issachar that was behind, and Zebulun before, as Aben Ezra observes. They were pitched on each side of the standard of Judah, one on one side, and the other on the other side.

"And Eliab, the son of Helon, shall be, captain of the children of Zebulun" (see Num. 1:9). Each tribe had its own captain. Nor does it appear that there was a general over those captains, that had the command of the camp, consisting of three tribes. But Moses was the generalissimo of all the camps.

Numbers 2:8 "And his host, and those that were numbered thereof, [were] fifty and seven thousand and four hundred."

That is, the host of Zebulun.

"And those that were numbered thereof, were fifty and seven thousand and four hundred": 57,400 men (see Num. 1:31).

Of the tribe of Zebulon, with Eliab as the prince, were numbered 57,400. The tribe of Zebulon was to camp next to the tribe of Issachar.

Numbers 2:9 "All that were numbered in the camp of Judah [were] a hundred thousand and fourscore thousand and six thousand and four hundred, throughout their armies. These shall first set forth."

186,400 men. The sum total of the three tribes, which formed that camp. This was the largest camp of them all, being near 30,000 more than Dan's (Num. 2:31). Which was the next in number unto it, and therefore placed foremost. And as the vanguard to the tabernacle.

"These shall first set forth": In a march, when about to journey. When they saw the cloud remove, the priests blew with the trumpets, and then the camp of Judah moved first, as Jarchi observes. And when they went out to fight, Judah went up first (Judges 1:1).

These three tribes were camped on the east side of the tabernacle. Their total number of men of the age to go to war, were 186,400. It appears Judah was the head of these three tribes. This will be the tribe to lead the way, when they do set forth. Each tribe had to stay in its place assigned, or there would have been total confusion.

Verses 10-16: The lead tribe on the tabernacle's "south side" was "Reuben", followed by the tribes of "Simeon" and "Gad". Reuben was Leah's firstborn (Gen. 29:32); Simeon, her second (Gen. 29:33); and Gad was Leah's son through her maid Zilpah (Gen. 30:11).

Numbers 2:10 "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."

This camp consisted of the tribes of Reuben, Simeon, and Gad, which was divided into lesser bodies, regiments, or companies, called armies. And this was placed to the south of the tabernacle, or to the right hand, as Aben Ezra interprets it. This was the right wing of the whole army. Reuben's stone, according to the Jewish writers, was the "sardius", and his flag was colored red, and there were figured upon it mandrakes. Simeon's stone was the topaz, and his flag was colored green, and on it was figured "Shechem". Gad's stone was the agate, and his flag was colored neither black nor white, but mixed, and there was figured upon it a camp or host, on account of what is said (Gen. 49:19).

"And the captain of the children of Reuben shall be Elizur the son of Shedeur (see Num. 1:5).

Numbers 2:11 "And his host, and those that were numbered thereof, [were] forty and six thousand and five hundred."

That is, the host of Reuben, as distinct from his camp, of which it was only a part, and of which Elizur was captain.

"And those that were numbered thereof, were forty and six thousand and five hundred": 46,500 men (see Num. 1:21).

We see Reuben's tribe led by Elizur, set up camp on the south side of the tabernacle. The number of their young men of the age to go to war, was 46,500.

Numbers 2:12 "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."

Under his standard, and on one side of it. Reuben and Simeon being brothers by the mother as well as the father's side, might well be thought to agree together. And Reuben being the eldest brother, and the eldest of all Jacob's sons, Simeon would not grudge to pitch under him.

"And the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai; of whom (see Num. 1:6).

Numbers 2:13 "And his host, and those that were numbered of them, [were] fifty and nine thousand and three hundred."

That is, the host of Simeon.

"And those that were numbered of them, were fifty and nine thousand and three hundred. 59,300 men; the same as in (Num. 1:23).

Reuben and Simeon were brothers. Their mother was Leah. It would be a natural thing for their tribes to be camped together. The tribe of Simeon's leader was Shelumiel. The young men of Simeon's tribe were numbered 59,300.

Numbers 2:14 "Then the tribe of Gad: and the captain of the sons of Gad [shall be] Eliasaph the son of Reuel."

"Reuel" and Deuel: The letters R and D are similar in Hebrew, and were easily confused by the scribes who coped the text.

Numbers 2:15 "And his host, and those that were numbered of them, [were] forty and five thousand and six hundred and fifty."

That is, the host of Gad, as distinct from those of Reuben and Simeon, which together formed the camp.

"And those that were numbered of them, were forty and five thousand and six hundred and fifty. 45,650 men (see Num. 1:25).

Gad was from the handmaid Zilpah, and was a half-brother of Simeon and Reuben. The number of his young men numbered was 45,650. They too were camped on the south next to Simeon's tribe.

Numbers 2:16 "All that were numbered in the camp of Reuben [were] a hundred thousand and fifty and one thousand and four hundred and fifty, throughout their armies. And they shall set forth in the second rank."

Throughout their armies, 151,450 men. Putting Reuben's host, and the hosts of Simeon and Gad together (Num. 2:13). Which was much lesser than the preceding camp, being 34,500 fewer in number.

"And they shall set forth in the second rank": They in journeying moving next to the camp of Judah, and before the tabernacle. For though, while encamped, the camp of Reuben lay on the south, or right side of it. Yet, when marching, went before it.

We see from this, Reuben's tribe led all three tribes. When they marched, they were the second, after Judah's three tribes. The total number of Gad's, Simeon's, and Reuben's tribes were 151,450.

Numbers 2:17 "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."

Once the first two triads of tribes were in motion, the Levites disassembled and packed elements of the "tabernacle of the congregation", a gracious expression for the tent that was the "meeting place" between Yahweh and His people. The Israelites headed out with the "camp of the Levites in the midst" so that God's presence was ever central for Israel's army and its people.

We mentioned before, that the church (tabernacle), would be in the middle of the camp. The tabernacle, where God dwelt with them, was surrounded by the Levitical tribe. It was the focal point of their lives. Notice also, that six tribes would march ahead of the tabernacle, and six behind it, when they were moving from place to place. The tabernacle with the Ark was to be protected at all times.

Verses 18-24: The lead tribe on the "west side" was "Ephraim", one of the Rachel Tribes. Ephraim and "Manasseh" were grandsons of her firstborn, Joseph (Gen. 30:22-24; chapter 48). "Benjamin" was her second son (Gen. 35:16-20).

Numbers 2:18 "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."

It was in the rear or behind, consisting of his tribe, and of the tribes of Manasseh and Benjamin. Divided into several companies, and extended four miles, as the above Targum. The Jewish writers say, that Joseph's stone is the onyx or sardonyx, and his flag was colored very black. And on it were figured for the two princes, Ephraim and Manasseh. Egypt, because they were born in Egypt; and upon the flag of Ephraim was figured an ox, because of what is said in (Deut. 33:17). And on the flag of the tribe of Manasseh was figured a unicorn. Because of what is said in the same place. Benjamin's stone was the jasper, and his flag was colored like to twelve colors, and on it was figured a wolf, because of what is said (Gen. 49:27).

"And the captain of the sons of Ephraim shall be Elishama the son of Ammihud": Of whom (see Num. 1:10).

Numbers 2:19 "And his host, and those that were numbered of them, [were] forty thousand and five hundred."

That is, the host of Ephraim.

"And those that were numbered of them, were forty thousand and five hundred. 40,500 men. Not his camp, but his host, or the army, which consisted only of his own tribe (see Num. 1:33).

Ephraim's tribe was the leader of the three tribes on the west side of the tabernacle. They were led by Elishama. They were numbered 40,500. It is very interesting, to me, that the tribe of Ephraim is not mentioned in the tribes that were sealed in Revelation chapter 7. My own thoughts on this are that they are the great multitude in verse 9 of chapter 7 of Revelation. They are spiritually the same as Abraham's seed.

Numbers 2:20 "And by him [shall be] the tribe of Manasseh: and the captain of the children of Manasseh [shall be] Gamaliel the son of Pedahzur."

Who though the elder brother to Ephraim. Yet Ephraim was preferred to him, and had a standard given him, and his elder brother was directed to pitch by it. And this being agreeably to the prophecy of Jacob, could not well be objected to. And Benjamin, the younger brother of Joseph, being placed under the standard of a son of his, that stood in his father's room, could not be offended. And these all being the descendants of Rachel, might well be thought to agree together, and be very well pleased with their situation.

"And the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur; the same as in (Num. 1:10).

Numbers 2:21 "And his host, and those that were numbered of them, [were] thirty and two thousand and two hundred."

That is, the host of Manasseh.

"And those that were numbered of them, were thirty and two thousand and two hundred. 32,200 men (see Num. 1:35).

We must remember in this, that Ephraim and Manasseh were brothers who were sons of Joseph. They made up two tribes, instead of one. They both camped on the west side of the tabernacle The young men of Manasseh were counted 32,200. Their leader was Gamaliel.

Numbers 2:22 "Then the tribe of Benjamin: and the captain of the sons of Benjamin [shall be] Abidan the son of Gideoni."

He was to pitch under the same standard of Ephraim, and the other side of it from that of Manasseh. The one being before, and the other behind, and the standard in the middle (see notes on Num. 2:7).

"And the captains of the sons of Benjamin shall be Abidan the son of Gideoni": Of whom (see Num. 1:11).

Numbers 2:23 "And his host, and those that were numbered of them, [were] thirty and five thousand and four hundred."

That is, the host of Benjamin.

"And those that were numbered of them, were thirty and five thousand and four hundred. 35,400 men. The least number of all the tribes, excepting the tribe of Manasseh (Num. 2:21; see Num. 1:37).

Benjamin was the younger brother of Joseph. His tribe camped in the west with Ephraim and Manasseh. They were led by Abidan, and were numbered 35,400.

Numbers 2:24 "All that were numbered of the camp of Ephraim [were] a hundred thousand and eight thousand and a hundred, throughout their armies. And they shall go forward in the third rank."

108,100 men. Which was the smallest of all the camps, and near eighty thousand fewer than the camp of Judah (Num. 2:9).

"And they shall go forward in the third rank. And which was the first following the tabernacle.

The tribes of Ephraim, Manasseh, and Benjamin were all camped on the west side of the tabernacle. They represented the sons of Rachel, Joseph and Benjamin. All three tribes together were numbered 108,100. They were the fewest numbered of any of the divisions. The tabernacle was in the middle of the march, after Judah's three tribes and Reuben's three tribes. Just after the tabernacle and the Levites, the tribes of Ephraim came. They were third in the sense of being after the East and the South.

Verses 25-31: The lead tribe on the "north side" of the tabernacle was "Dan", followed by "Asher" and "Naphtali". Dan and Naphtali were sons of Rachel through her maid Bilhah (Gen. 30:6-8), Asher was the son of Leah through her maid Zilpah (Gen. 30:13).

Numbers 2:25 "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."

To the left of the tabernacle as encamped, and so was the left wing of the grand army. It consisted of the tribes of Dan, Asher, and Naphtali, in which were several divisions and companies, whose camp also the Targum of Jonathan says reached four miles. According to the Jewish writers, Dan's stone was the "ligure", and his flag was colored like to a sapphire. And there was figured upon it a serpent, on account of what is said (Gen. 49:17). Asher's stone was the "tarshish" or beryl, and his flag was colored like to a precious stone, with which women adorn themselves, and on it was figured an olive tree, on account of what is said (Gen. 49:20). Naphtali's stone was the amethyst, and his flag was colored like to clear wine, whose redness is not strong, and on it was figured a hind, on account of what is said of him (Gen. 49:21).

"And the captain of the children of Dan shall be Ahiezer the son of Ammishaddai. Who made mention of in (Num. 1:10).

Numbers 2:26 "And his host, and those that were numbered of them, [were] threescore and two thousand and seven hundred."

That is, the host of Dan.

"And those that were numbered of them, were threescore and two thousand and seven hundred. 62,700 men. Which agrees with the account of this tribe in (Num. 1:39).

Dan's tribe was led by Ahiezer. They were numbered 62,700, and encamped on the north side. It is interesting that he would be so prominently mentioned here, and then be totally dropped from the list of the twelve tribes in Revelation. His tribe got into idolatry, even more than the others.

Numbers 2:27 "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."

Dan had a standard given him, though the son of a handmaid, being the firstborn of the sons of the handmaids. And his tribe being a warlike tribe, and very numerous. And Asher and Naphtali are placed by him, being the sons of handmaids also, and could not but contentedly pitch by him, who was the eldest of the sons of the handmaids. Naphtali being his younger brother by mother's as well as father's side, and Asher the second son of Zilpah, Leah's maid.

"And the captain of the children of Asher shall be Pagiel the son of Ocran. The same as in (Num. 1:13).

Numbers 2:28 "And his host, and those that were numbered of them, [were] forty and one thousand and five hundred."

That is, the host of Asher.

"And those that were numbered of them, were forty and one thousand and five hundred. 41,500 men; as they were numbered (Num. 1:41).

The tribe of Asher was encamped by Dan in the north. Their leader was Pagiel. Their young men were numbered 41,500. Both Dan and Asher were sons of the handmaidens.

Numbers 2:29 "Then the tribe of Naphtali: and the captain of the children of Naphtali [shall be] Ahira the son of Enan."

That was to pitch by the same standard of Dan, on the other side of it.

"And the captain of the children of Naphtali shall be Ahira the son of Enan": Who is mentioned in (Num. 1:15).

Numbers 2:30 "And his host, and those that were numbered of them, [were] fifty and three thousand and four hundred."

That is, the host of Naphtali.

"And those that were numbered of them": Not that some part of the tribe of Naphtali was numbered, which made up the host Ahira was captain of, but the whole of it, who were all numbered that were of twenty years of age and upwards. And the same is to be observed in all the above places, where this phrase is used.

"Were fifty and three thousand and four hundred": 53,400 men. (see Num. 1:43).

The tribe of Naphtali was led by Ahira. The young men numbered were 53,400. Naphtali, along with Asher and Dan, were all sons of the handmaidens.

Numbers 2:31 "All they that were numbered in the camp of Dan [were] a hundred thousand and fifty and seven thousand and six hundred. They shall go hindmost with their standards."

157,600 men. Consisting of his own tribe, and those of Asher and Naphtali, which make the largest camp next to Judah.

"They shall go hindmost with their standards": For though, while encamped, they lay to the north, or the left side of the tabernacle. Yet, when marching, they brought up the rear, and were the rear guard to the tabernacle. So that it had in its van and rear the two largest camps, which were wisely ordered for its safety. "Standards" is put for "standard", the plural for the singular. For there was but one standard to a camp, unless this takes in their ensigns, of which they had many.

The three tribes that Dan's tribe led were numbered 157,600 altogether. They were the last in the march.

Verses 32-33: According to Moses' account, the sum of the fighting men in Israel was 603,550. Counting women, children and males who were excluded from fighting, the total population could have been as high as two and a half million people, or significantly less, depending on how one interprets the text.

Numbers 2:32 "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."

As the number was taken by Moses and Aaron. Assisted by twelve princes of the tribe, who were now constituted captains over them, as so many hosts or armies.

"All those that were numbered of the camp throughout their hosts": Of the four camps, of Judah, Reuben, Ephraim, and Dan, throughout the respective tribes or hosts that belonged to each of them.

"Were six hundred thousand and three thousand and five hundred and fifty; 603,550 men. Which is exactly the sum total of them, as taken (Num. 1:46). It is a large number, considering in how short a time, and that great part of it a state of bondage, from seventy persons, they rose unto it. But the spiritual Israel of God, consisting of his people of all nations, is a number which no man can number (Rev. 7:9). Besides, the number of the sealed ones, of every tribe (Num. 2:4). Now this encampment of the people of Israel was an emblem of the form and order of the spiritual Israel or church of God, under the Gospel dispensation. Christ in human nature is the tabernacle, who is in the midst of his people by His gracious presence. As the heart and life of the congregation of his saints, in whom they all center and terminate, and where he sits enthroned as King of saints. And as the Levites encamped in four squadrons next unto the tabernacle, all around it. To these answer the living creatures in (Ezek. 1:5). Which design the ministers of the word, who are in the highest place in the church, between Christ and the congregation, and are near to him, to be supplied by him. Then encamped the whole body of the people of Israel by their standards, with their ensigns, to whom answer the wheels in (Ezek. 1:15). And the twenty four elders in (Rev. 4:4). All which show the church to be militant, and that there is an order in Gospel churches, which makes them both comely and terrible (SOS 6:4). And may teach every member to abide by his standard, and follow his ensign and ensign bearer (Isa. 11:10).

See note (on 1:46).

The total number given here of all the tribes is 603,550. You remember that including women and children the number could swell to close to 3,000,000. To have a place large enough for this many people to camp, you would need over 3 miles square.

Numbers 2:33 "But the Levites were not numbered among the children of Israel; as the LORD commanded Moses."

At this time, not among the Israelites, but by themselves, they being a camp of themselves.

"As the Lord commanded Moses (Num. 1:48).

The Levites did not go to war, and they would not have been numbered in this group, for that reason.

Numbers 2:34 "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."

Up to this time, "the children of Israel did according to all that the LORD commanded Moses," Contrasted to later events recorded in this book.

Most of the early Jewish writers thought the area they encamped in, to be twelve miles square. The three miles square used were estimates of Roman soldiers. The difference in the space could have been because they were not in army regiments, but individual tents. Two things to remember in all of this, is that God was at the center of their lives. We must also remember that they encamped in such a way to protect the tabernacle and the presence of God within. Many believe the tribes symbolize the Christians today, varied in details of belief enough to have different denominations, but headed for a common goal. The wilderness wanderings are much like the lives of the Christians on earth. They were not permitted to enter the Promised Land, until they had Egypt (world), out of them. With each new trial they faced, they discovered the only answers lay in God's hands.

Numbers Chapter 2 Questions

1. Where did Moses and Aaron, probably, take the results of the census?

2. Who was numbered?

3. What does the author ask that you notice about this lesson?

4. What are the spokes of the wheel, that Jesus is the hub for?

5. Every man shall pitch by his own __________.

6. What does "standard" mean in verse 2?

7. What does "ensign" mean.

8. What must they be careful not to do?

9. The east side was toward the _________ of the ______.

10. Which tribe was first on the east side?

11. Jesus came through the tribe of _________.

12. Who is the day Star?

13. Who pitched next to Judah?

14. Where did the tribe of Zebulon camp?

15. How many young men of war were camped on the east side?

16. Who camped on the south side?

17. Who was the mother of Reuben and Simeon?

18. Who was Gad's mother?

19. How many young men were counted all together in Reuben's three tribes?

20. Where will the Levites camp?

21. Where would the Levites and the tabernacle be in the march?

22. Whose tribe was the leader of the three tribes on the west?

23. Ephraim and Manasseh were sons of __________.

24. What did Benjamin and Joseph have in common?

25. What was the total number of the young men, who were counted on the west side?

26. The standard of the camp of Dan was on the ________ side.

27. What was the total number of young men camped on the north?

28. Why were the Levites not numbered?

29. How large would the area have to be, to accommodate this large a group of people?

30. What are two things we should remember in this lesson?

31. How are the wilderness wanderings like our lives on earth?

Numbers Chapter 3 Continued

Verses 33-37: "Merari": The Merarites numbered 6200 males and were responsible for the wooden framework of the tabernacle. They were to camp north of the tabernacle.

Numbers 3:33 "Of Merari [was] the family of the Mahlites, and the family of the Mushites: these [are] the families of Merari."

So called from his two sons Mahli and Mushi (Num. 3:20).

"These are the families of Merari": The youngest son of Levi (Num. 3:17).

In the last lesson, we had begun the genealogy of the Levites. This is a continuation of that.

Numbers 3:34 "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."

Of the above two families.

"According to the number of all the males, from a month old and upward, were six thousand and two hundred. 6,200 men; the least number of them all.

Numbers 3:35 "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."

I think it should rather be rendered, "and the chief of the house", that is, of the Merarites, "the father to the families of Merari". The common father to them all, having the chief authority and power over them, and so in (Num. 3:24).

"Was Zuriel the son of Abihail": Of whom we read nowhere else, nor is it certain of which family he was, whether of the Mahlites or Mushites.

"These shall pitch on the side of the tabernacle northward": To the left of it, between that and the camp of Dan.

This again is speaking just north of the tabernacle, and between the tabernacle and the tribe of Dan. Only the Levites were allowed to camp near the tabernacle.

Numbers 3:36 "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,"

Both of the Holy and the most Holy Place, which were the walls of the tabernacle, and which were covered with curtains. These when taken down for journeying were committed to the care of the Merarites. And because these, with what follow, were a heavy carriage, they were allowed wagons to carry them. And who on this account had more wagons given them than to the Gershonites, for the Kohathites had none (Num. 7:6).

"And the bars thereof": Which kept the boards tight and close (see Exodus 26:26).

"And the pillars thereof": The pillars on which the vail was hung, that divided between the Holy and most Holy Place. And, on which the hanging was put for the door of the vail (Exodus 26:32).

"And the sockets thereof": In which both the boards and pillars were put (Exodus 26:19).

These were the boards that were used with the curtains. This tribe of Merari had nothing to do with the curtains. It was their duty to carry the boards. They also were in charge of the sockets, which held the curtains together. They not only carried the boards, but were responsible for them being erected, when they stopped and set up the tabernacle.

Numbers 3:37 "And the pillars of the court round about, and their sockets, and their pins, and their cords."

Of the great court which went round the tabernacle, on which pillars the hangings were hung.

"And their sockets": Into which the pillars were put. Of both (see Exodus 27:9).

"And their pins, and their cords": The pins were fixed in the ground, and the cords fastened the hangings of the court to them. Whereby they were kept tight and unmoved by the winds (see Exodus 27:19).

This is speaking of the smaller items; they were responsible for. The tabernacle could not be put together without these items that connected them.

Numbers 3:38 "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."

"Moses ... Aaron": Moses and Aaron and his sons were given the place of honor on the east of the tabernacle and gave overall supervision to the Levites. Eleazar oversaw the Kohathites (3:32), and Ithamar oversaw the Gershonites and Merarites (4:28, 33).

The eastern gate was a place of prominence. This is where the entrance to the tabernacle was located. Moses, Aaron, and their families were responsible for the tabernacle and the people. Since Moses, Aaron, and Aaron's sons would be in the tabernacle often, it was necessary for them to be on this side. The tabernacle is like our church today. Moses, Aaron, and Aaron's sons are like the ministerial staff. This would even include the board of directors. Notice however, you could not have a church without those who took care of the physical preparation of the church for services.

Numbers 3:39 "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."

Whence it appears, that Moses was not alone, but Aaron with him, in numbering the Levites, and that by the appointment of the Lord. The word "Aaron", in the Hebrew text, has a dot on every letter, for what reason it is not certain. The word itself is left out in the Samaritan and Syriac versions.

"All the males, from a month old and upward, were twenty and two thousand": 22,000 men. But by putting the sums together they amount to three hundred more. For of the Gershonites there were 7,500, and of the Kohathites 8,600, and of the Merarites 6,200; in all 22,300. Which difficulty some endeavor to remove by saying, as Aben Ezra observes, that the Scripture takes a short way, mentioning the thousands, and leaving out the hundreds.

We can easily see from the 22,000 males from 1 month old and upward, that the Levites were by far the smallest of the tribes. If we added the three groups together of the Levites who were counted, we would have 22,300. This is not a serious discrepancy. This is just an error in addition by someone. It is a possibility that the 300 were firstborn of the ministering staff, and were not counted.

Numbers 3:40 "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."

After he had taken the number of the Levites.

"Number all the firstborn of the children of Israel, from a month old and upward, and take the number of their names". That they might be compared with the number of the Levites, and the difference between them observed.

We remember the firstborn belong to God. They must be purchased back from God. This counting was to determine the tax of the silver shekel as redemption money.

Numbers 3:41 "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."

For his service, to minister to his priests, and serve in his tabernacle.

"I am the Lord": Who has a right to all, and can claim who he pleases for himself in a special manner, and therefore could and did take the Levites to himself.

"Instead of the firstborn among the children of Israel": These he had taken to him before, and ordered to be sanctified unto him. And for whom a redemption price was paid to his priests for the support of them, and the tabernacle service. And now it was his will to make an exchange of these for the Levites.

"And the cattle of the Levites, instead of all the firstling among the cattle of the children of Israel": Every firstling of clean cattle was the Lord's, and given to his priests. And the firstlings of unclean cattle were redeemed with a lamb, and which were given to the same. And now instead of these he requires the cattle of the Levites. Not that they should be deprived of their use of them, or that they should be taken and sacrificed, but that they should be with them devoted to him, and they should possess them in his right.

The Levites were not just in the service to the Lord, but belonged to Him in the fullest sense. Even their cattle were taken for the tabernacle instead of being their own private property. This paid for the firstborn cattle of the twelve tribes.

Numbers 3:42 "And Moses numbered, as the LORD commanded him, all the firstborn among the children of Israel."

No doubt assisted by others, though not mentioned.

"All the firstborn among the children of Israel": Which some think was only those that were born since they came out of Egypt, as Bonfrerius, Bishop Patrick, and others.

Since this was a matter of the tabernacle, Moses took care of the counting.

Numbers 3:43 "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."

"Twenty and two thousand two hundred and threescore and thirteen": This was the total number of Gershonite, Kohathite, and Merarite males born in the 12-1/2 months since the Exodus. The Levites took the place of the first 22,000 firstborns, and the rest (273), were redeemed with 1,365 silver shekels.

This is the firstborn of all of the tribes, and not just of the Levites. Those numbered were 22,273. This is a terribly short number for the firstborn of so large a group of people. Either this was for the babies who were firstborn, or there should be a larger number. If this were all the firstborn of all the Israelites, they would have to have an average of 70 people in one family. Possibly, this is speaking of the young males who are not fathers themselves. This is one of those mysteries of the Bible, that we will not know absolutely.

Numbers 3:44 "And the LORD spake unto Moses, saying,"

After the number was taken, and gave him directions what to do upon it.

"Saying": As follows.

We see again, that The LORD is still speaking to Aaron and the people through Moses at this point.

Numbers 3:45 "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."

The Lord had declared before that he had taken them, and now he bids Moses take them. Who had numbered them, and give them to Aaron, instead of the firstborn. Whose numbers were also taken for this purpose.

"And the cattle of the Levites instead of their cattle": But not to be given to Aaron and his sons, or to the priests for their use, but to remain with the Levites for their use. Who were now separated from the other tribes, and taken into the service of God. And as they were dedicated to God, so their cattle likewise for their support as his ministers.

"And the Levites shall be mine": In a special manner his, being devoted to his service.

"I am the Lord": Who had a right to do this, and expected to be obeyed in it.

This is the law of substitution. Jesus became our substitute on the cross. We deserved the penalty of the cross, and Jesus paid the penalty in full for us. The Levites here, are the substitute for the firstborn males of Israel.

Numbers 3:46 "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;"

With money, there being not Levites enough to answer to them, and exchange for them.

"Of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites": For the sum total of the Levites, as given, was but 22,000 (Num. 3:39). Whereas the sum total of the firstborn of Israel were 22,273 (Num. 3:43). So that there were, two hundred seventy-three more of the latter than of the former. And what was to be done with these next follows.

We see from this, that there was not an error in counting the firstborn. We just did not understand what age group were counted. The Levites were almost the same number as the firstborn of all Israel. This is saying there were 273 more than the Levites.

Numbers 3:47 "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:)"

Or head; every firstborn, or his parent for him, was bound to pay five shekels. And which was afterwards settled as the price of such a redemption (Num. 18:16).

"After the shekel of the sanctuary shall thou take them": Being full weight according to the standard there kept.

"The shekel is twenty gerahs" (see notes on Lev. 27:25).

A shekel is 10 dwt (a pennyweight, abbreviated dwt). In this case, this is silver. Five shekels would be 50 dwt. of silver. The price of redemption of one male would be 50 dwt of silver. "Silver" means redemption. The number 50 is the number of jubilee, or set the captives free. You can see the spiritual significance of this. Each person redeemed had to pay 5 shekels of silver.

Numbers 3:48 "And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron and to his sons."

Or the superfluous number, the number of them that exceeded the Levites, namely, two hundred seventy three. The price of their redemption is ordered to be given.

"Unto Aaron, and to his sons": Since the Levites were taken in lieu of the firstborn, whose redemption money belonged to the priests. And seeing the Levites were given to Aaron and his sons on that consideration, and there being a deficiency of them to answer to the firstborn, it was but right and just that the redemption price of the superfluous number should be paid to them.

This appears that the 50 dwt. of silver for each firstborn over the number of the Levites (273), should be given to Moses and Aaron personally.

Numbers 3:49 "And Moses took the redemption money of them that were over and above them that were redeemed by the Levites:"

Of five shekels per head.

"Of them that were over and above redeemed by the Levites": Or were more than those redeemed by them. A Levite redeemed a firstborn, or freed him from the redemption price, being taken in lieu of him. 22,000 Levites were answerable to 22,000 firstborn of Israel. But as there were no more Levites than the above number, there remained two hundred seventy three firstborn to be redeemed by money, and it was the redemption money of these Moses took.

This amounted to 13,650 dwt. of silver that was given to Moses and Aaron personally.

Numbers 3:50 "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:"

This was paid in silver coins called shekels. They received 1,365 shekels for the redemption money.

Numbers 3:51 "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."

That were redeemed this way, and not by Levites, as in (Num. 3:49), but by money, paying five shekels a head.

"Unto Aaron and his sons": To whom the Levites were given. And this money, as a recompence for the deficiency of the number of them, to answer to the firstborn exchanged for them.

"According to the word of the Lord (Num. 3:48).

"As the Lord commanded Moses": So did he, being a faithful servant in all things in the house of God. He did not convert it to his own use, or to any other use than to what God had appointed it.

This again, does not specifically say what they did with this money they received from Moses. We can possibly safely assume this money was used in the service in the sanctuary. Moses we know, did not keep any for his own personal use out of this specific money. We do know, there were expenses incurred in operating the tabernacle. The families of the Levites were compensated by God for their service to Him. Aaron and his family lived off the offerings made in the tabernacle.

Numbers Chapter 3 Continued Questions

1. How many were numbered of the tribe of Merari?

2. Who was chief of the tribe of Merari?

3. Where was the tribe of Merari to camp?

4. What were they in charge of?

5. Who encamped at the east of the tabernacle?

6. How is the tabernacle like our church today?

7. What was the total number of Levites numbered?

8. The firstborn of Israel was to be numbered from what age?

9. Why were they numbering the firstborn?

10. The Levites were not just in the service of the LORD, but in fact, ____________ to Him.

11. Why did Moses do the counting?

12. How many firstborn were counted?

13. What size family would the Israelites have to have, for this to be an accurate accounting of all the firstborn of Israel?

14. What law is verse 45 speaking of?

15. What is the very best example of this law in the Bible?

16. How many more of the firstborn were there, than the Levites?

17. What was the price of redemption?

18. The shekel is ________ __________.

19. A shekel is _________ dwt.

20. How many dwt. of silver was the price of redemption?

21. "Silver" means _____________.

22. Who got the silver for the extra firstborn?

23. How many dwt. of silver was given to Moses and Aaron?

24. What did Moses do with the silver?

25. What can we safely assume the silver was used for?

Numbers Chapter 4 Continued

Verses 21-33: The "sons of Gershon" were responsible to carry the tabernacle's "curtains", coverings, and screens. The "sons of Merari" (3:33-37), carried the frame of the tabernacle "the boards ... and the pillars" (and their related attachments).

Verses 21-28: "Gershon": See (note on 3:21-26).

Numbers 4:21 "And the LORD spake unto Moses, saying,"

Though Aaron is not mentioned here, he was concerned in taking the sum of the Gershonites, as well as of the Kohathites, as appears from (Num. 4:41).

In the last lesson and in this lesson, the message is for the Levitical tribe. We see again, the chain of Command of these messages from God. They go first to Moses.

Numbers 4:22 "Take also the sum of the sons of Gershon, throughout the houses of their fathers, by their families;"

As well as of the sons of Kohath. For though Gershon was Levi's eldest son, yet his posterity was not excused from the service of the tabernacle, and bearing things of it in journeying.

"Throughout the houses of their fathers, by their families": All in their several houses, and in the several families in those houses, that were of the age next mentioned, were to be numbered.

Gershon is a descendent of Levi. This is not speaking to the Kohathites now. God commanded Moses to count the tribe of Gershon.

Numbers 4:23 "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."

Take an account how many there are of that age, which were received into the company of those who ministered in the tabernacle of the congregation. And so fit for service (see notes on Num. 4:3).

"To do the work in the tabernacle of the congregation": As the rest of the Levites.

These again, are for service in the ministry, and their best years are from the time they are thirty to the age of fifty. A man's physical stamina is the greatest during these years.

Numbers 4:24 "This [is] the service of the families of the Gershonites, to serve, and for burdens:"

The former of these phrases Aben Ezra interprets of setting up the tabernacle, making the bread (the showbread), and slaying (the sacrifices). And keeping, that is watching and guarding the tabernacle. And the latter of what they did when journeying, bearing and carrying the things assigned to them, afterwards mentioned.

It appears they are to work as burden-bearers of the things of the sanctuary. The ministry consists of more than just the high priest. It takes a number of people working together, in the job God has called them to, to make the tabernacle or the church to work. Each call is different, and each call is important. Each person must seek to find God's will for his own life. Do not look at someone else's call, and wish it were yours. God knows what you can do the best. He has called you to service in a place where you can excel.

Numbers 4:25 "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,"

The ten curtains of fine linen (Exodus 26:1).

"And the tabernacle of the congregation": The curtains of goats' hair made for a tent over it, as Jarchi (see Exodus 26:7).

"His covering": The covering of rams skins dyed red (Exodus 26:14).

"And the covering of the badgers' skins that is above upon it": Over all the rest.

"And the hanging for the door of the tabernacle of the congregation": The eastern veil, as Jarchi calls it. Which was for the door of the tent that led into the tabernacle, the Holy Place (Exodus 26:36).

This tribe does not carry the boards. They carry the curtains and various coverings. They are responsible to carry them, and even to hang them, when the tabernacle stops.

Numbers 4:26 "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."

Which made the great court that surrounded the tabernacle (Exodus 27:9).

"And the hanging for the door of the gate of the court": The eastern gate that led into the court, a hanging of twenty cubits (Exodus 27:16).

"Which is by the tabernacle, and by the altar round about": That is, which hangings that formed the court, and were round about the tabernacle and the altar of burnt offering (see notes on Exodus 26:36).

"And their cords": Which fastened the hangings to pins or stakes fixed in the ground to keep them tight, that they might not be moved to and fro with the wind.

"And all the instruments of their service": In the court, as the tables on which the sacrifices were laid. And the hooks, and cords, and pins, on which they were hung and fastened, as Aben Ezra (see Ezekiel 40:39).

"And all that is made for them": For the vessels of service, or for the tabernacle, or the altar, as the same writer intimates.

"So shall they serve": By bearing them and carrying them.

Again, we see things that are used with the curtains and the badger's skins. They keep all of this together, so it will be less difficult to set it up when the tabernacle stops.

Numbers 4:27 "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."

As they shall order and direct.

"Shall be all the service of the sons of the Gershonites": Every one of them was to take their share, as Aaron and his sons should appoint them.

"In all their burdens, and in all their service": What each of them should carry, and in what they should perform duty.

"And ye shall appoint to them in charge all their burdens": Charge them carefully to keep all that were committed to them to bear, that none be lost, not a pin nor a cord.

Aaron and his sons will appoint a job for each of them to do in service for the Lord.

Numbers 4:28 "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."

Which they should execute when the camp and tabernacle were in motion.

"In the tabernacle of the congregation": "In the court", where they should take up their burdens, or which lie in things respecting the tabernacle. This was the part they were to be employed in, namely, in taking care of the hangings of the tabernacle, etc.

"And their charge shall be under the hand of Ithamar the son of Aaron the priest": The things committed to their care were delivered by him to them, and they were under his inspection and direction.

Ithamar, the son of Aaron, was in charge of this particular group and the particular jobs they were to care for. Ithamar was a priest. Ithamar had been involved in the construction of the tabernacle.

Exodus 38:21 "This is the sum of the tabernacle, [even] of the tabernacle of testimony, as it was counted, according to the commandment of Moses, [for] the service of the Levites, by the hand of Ithamar, son to Aaron the priest."

Verses 29-33: "Merari": See note on 3:33-37.

Numbers 4:29 "As for the sons of Merari, thou shalt number them after their families, by the house of their fathers;"

The third and youngest son of Levi.

"Thou shalt number them after their families, by the house of their fathers": Which is the form of expression used of them all (see notes on Num. 4:2).

Merari was the third of the Levitical tribes. They were chosen to serve the Lord, the same as the others. We have mentioned before, that God has a specific job for each of us to do.

I Corinthians 12:4 "Now there are diversities of gifts, but the same Spirit."

Just because we have a different job than someone else, does not mean we are not called of God.

1 Corinthians 12:5 "And there are differences of administrations, but the same Lord."

Numbers 4:30 "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."

The Septuagint version here, and in (Num. 4:3), renders it, from twenty-five years old and upward. Agreeable to (Num. 8:24). At the which age the Levites went into the tabernacle, to wait and to learn their business, but they did not enter upon it till thirty.

"Even unto fifty years old shalt thou number them": At which age they were discharged from business.

"Everyone that entereth into the service, to do the work of the tabernacle of the congregation" (see notes on Num. 4:3).

The age is the same as for those who were priests and high priest. The caring for the church is just as sober a call, as being a minister.

Numbers 4:31 "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,"

What should be committed to their care and charge, and they should bear and carry.

"According to all their service in the tabernacle of the congregation": Which was assigned to them as their part. And which was very heavy and cumbersome, and therefore they had wagons allowed them (Num. 7:8).

"The boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof": All these belonged to the Holy and to the most Holy Place (see Exodus 26:15).

Numbers 4:32 "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."

These belonged to the court of the tabernacle. The pillars were what the hangings were hung upon, and the sockets, into which the pillars were set. And the cords, with which the hangings were fastened (see Exodus 27:9).

"With all their instruments, and with all their service": Whatever else were used in, and served for the support of this part of the tabernacle.

"And by name ye shall reckon the instruments of the charge of their burden": Everything, even the least that were committed to their charge. And they were to bear and carry, either they themselves, or in wagons, were to be mentioned by name. And not only every board, pillar, and socket, were to be told out to them, and particularly named. How many they were, to what they belonged, from whence they were taken, and where to be replaced. But every pin, and cord, and the use of them. That so when they came to set up the tabernacle again, there might be nothing wanting in its place to secure it. And make it as firm as at first. Such particular notice and care does God take of all his people, and Christ of all committed to him. And so should ministers of the word of all that are their charge, who must one day give an account to God (Heb. 13:17).

This is stating again; the items they were responsible for. The boards were heavier, than the curtains the tribe of Gershon was responsible for. Everyone had to do their particular job, for the tabernacle to be set up, and function properly.

Numbers 4:33 "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."

The Mahlites and Mushites, namely, the service before observed, the particulars of which are given.

"According to all their service in the tabernacle of the congregation": Agreeably to what was allotted to them in that part of the tabernacle they were concerned in.

"Under the hand of Ithamar the son of Aaron the priest": Who had the oversight of these as well as of the Gershonites, as Eleazar had of the Kohathites. Though as Eleazar was the chief of the tribe of Levi, it is thought that Ithamar acted under him (Num. 3:32).

Each of the items had a specific place in the tabernacle, so they had different people to care for the same thing each time, so as to not get them mixed up.

Verses 34-49: "Numbered": The Kohathites totaled 2,750 (4:36), the Gershonites 2,630 (4:40), the Merarites 3,200 (4:44). All the Levites from 30-50 years old in service added up to 8,580 (4: 48).

Numbers 4:34 "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,"

Perhaps these chiefs were the same with those who were concerned with Moses and Aaron in numbering all the tribes whose names were given (Num. 1:5). The Kohathites are begun with, according to the divine direction, and then the Gershonites and Merarites in their order. And in (Num. 4:34), is only an account of the numbering of each of them, as ordered by the Lord. And this account is expressed in the same terms in them all. There remains nothing to be observed but the particular sums of each of them.

"After their families, and after the house of their fathers" (see notes on Num. 4:2).

We see this numbering was done by Moses and Aaron, because of its importance in the tabernacle.

Numbers 4:35 "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:"

See notes on (Num. 4:34).

Again, they re-emphasize they must not be extremely young, or extremely old. They needed them to be old enough to be responsible, and young enough to be physically able to keep up the work.

Numbers 4:36 "And those that were numbered of them by their families were two thousand seven hundred and fifty."

See notes on (Num. 4:34).

Numbers 4:37 "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."

God appointing Moses to be the minister and executor of it. See notes on (Num. 4:34).

The tribe of Kohath numbered 2,750. We remember these were like Moses, Aaron, Aaron's sons, and those in training to minister in the tabernacle. They handled the holy things.

Numbers 4:38 "And those that were numbered of the sons of Gershon, throughout their families, and by the house of their fathers,"

See notes on (Num. 4:34).

Numbers 4:39 "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,"

See notes on (Num. 4:34).

Numbers 4:40 "Even those that were numbered of them, throughout their families, by the house of their fathers, were two thousand and six hundred and thirty."

See notes on (Num. 4:34).

The tribe of Gershon numbered 2,630. They handled the curtains, and the ties, and the veil.

Numbers 4:41 "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."

Which were of eligible age to serve in it, that is between 30 and 50. See notes on (Num. 4:34).

We must also notice; that God chose them to do the work they were doing. He sent His wishes through Moses to their leaders. They did just as they knew was the will of God.

Numbers 4:42 "And those that were numbered of the families of the sons of Merari, throughout their families, by the house of their fathers,"

See notes on (Num. 4:34).

Numbers 4:43 "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,"

See notes on (Num. 4:34).

Numbers 4:44 "Even those that were numbered of them after their families, were three thousand and two hundred."

See notes on (Num. 4:34).

We see that the tribe of Merari numbered 3,200. This tribe was in charge of the boards and the heavy framing for the tabernacle.

Numbers 4:45 "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."

See notes on (Num. 4:34).

Even though the message came from God to each of these tribes, the message came through Moses and Aaron. The tribe accepted their call, as did the tribe of Gershon.

Numbers 4:46 "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,"

See notes on (Num. 4:34).

Numbers 4:47 "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,"

Whoever of the Levites that had any charge in the tabernacle. See notes on (Num. 4:34).

Numbers 4:48 "Even those that were numbered of them, were eight thousand and five hundred and fourscore."

See notes on (Num. 4:34).

These are the same statements that have been made of these tribes individually. The difference, here, is they are spoken of as a unit. The total number of young men that were the age to serve was 8,580.

Numbers 4:49 "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."

Aaron and the chief of the congregation of Israel assisting it.

"Everyone according to his service": Called in (Num. 4:47), "the service of the ministry", or "service of service". Which Jarchi interprets of that part of the service of the Levites, which lay in singing the song with cymbals and harps. Which, he says, was a service to another service. Though it seems to be better explained, by Chaskuni, of their taking down and setting up of the tabernacle, which was a service incumbent on all the Levites.

"And according to his burden": Called "the service of the burden" (Num. 4:47). Which the last mentioned writer restrains to the ark, table, candlestick, and altars, which the Kohathites carried on their shoulders. But may be extended to what each of them bore and carried when journeying.

"Thus were they numbered of him, as the Lord commanded Moses": From thirty years old to fifty, as Jarchi observes. For that was the order given to Moses by the Lord, which he punctually attended to. As a faithful servant in the house of God. So that Moses neither added, nor diminished from that which the Lord commanded him.

This again, explains that the numbering was by command of God. The message came through Moses. One of the reasons this is stressed over and over, is the fact that God gets angry when the numbering of the people without His permission. David found this out, when he numbered the people, and God greatly punished him for it.

2 Samuel 24:10 "And David's heart smote him after that he had numbered the people. And David said unto the LORD, I have sinned greatly in that I have done: and now, I beseech thee, O LORD, take away the iniquity of thy servant; for I have done very foolishly."

1 Chronicles 21:10-12 "Go and tell David, saying, Thus saith the LORD, I offer thee three [things]: choose thee one of them, that I may do [it] unto thee." "So Gad came to David, and said unto him, Thus saith the LORD, Choose thee" "Either three years' famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh [thee]; or else three days the sword of the LORD, even the pestilence, in the land, and the angel of the LORD destroying throughout all the coasts of Israel. Now therefore advise thyself what word I shall bring again to him that sent me."

1 Chronicles 21:14 "So the LORD sent pestilence upon Israel: and there fell of Israel seventy thousand men."

Numbers Chapter 4 Continued Questions

1. This lesson is to the ___________ tribe.

2. What age males were to be counted of the Gershon's?

3. The tribe of Gershon are to work as __________ ____________.

4. Who really makes a church, or a tabernacle, work?

5. Each person must seek to find ________ _______ for his life.

6. What is the tribe of Gershon to do?

7. Who tells them what their specific job is?

8. What specific person is their overseer?

9. There are diversities of ________, but the same Spirit.

10. What was the tribe of Merari responsible for?

11. Who numbered them?

12. How many were numbered of the tribe of Kohath?

13. How many were numbered of the tribe of Gershon?

14. How many were numbered of the tribe of Merari?

15. The numbering was by command of _____.

16. What had David done, that was so bad in God's sight?

17. What three choices of punishment did he have?

18. What punishment came?

19. How many were killed during the punishment?

20. Do you think we should number our people without God's permission?

Numbers Chapter 5

Verses 1-31: Chapters 5 and 6 describe the setting-apart of the people of God in certain areas:

(1) By separation from defiling things (chapter 5);

(2) In the taking of a Nazarite vow (chapter 6);

(3) By the offerings of the princes (chapter 7);

(4) By the setting apart of the Levites (chapter 8);

(5) By observing the first annual Passover (9:1-14); and

(6) By being led by God Himself (9:15 - 10:10).

Verses 1-4: Lepers, those with discharges, and those who had come in contact with the dead were to be "put out of the camp". These items were addressed (in Leviticus chapters 13, 15, and 21:2-3). The reason was that God dwelt there, in the midst of the camp (see 1 Cor. chapter 5; 2 Cor. 6:14 - 7:13; 2 Thess. 3:14; Titus 3:10-11; 2 John chapters 10 and 11; and Rev. 21:3-4, 27).

These verses deal with outward, visible defects.

Numbers 5:1 "And the LORD spake unto Moses, saying,"

"Saying": As follows.

This is the beginning of another section.

Numbers 5:2 "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:"

"Leper": One having an infectious skin disease (compare Lev. 13:1 - 14:57).

"An issue": A bodily emission indicative of disease, primarily from the sex organs (compare Lev. 15:1-33).

"The dead": Physical contact with a dead body (compare Lev. 21:11). All of these prohibitions had sensible health benefits as well as serving to illustrate the need for moral cleanliness when approaching God.

In our book on Leviticus, we dealt with this fully. Chapter 13 and 14 of Leviticus gives the law of the leper. Chapter 15 deals with those who have an issue. Being defiled by the dead is spoken of (in Leviticus chapter 11 verse 24 and chapter 21 verse 1). We should realize from the start, that this policy was carried out to keep down the spread of disease.

Leviticus 13:46 "All the days wherein the plague [shall be] in him he shall be defiled; he [is] unclean: he shall dwell alone; without the camp [shall] his habitation [be]."

In our land, today, there is a plague called A.I.D.S. If we do not somehow isolate this disease, it could wipe out our population. We noticed in those lessons in Leviticus, that "leprosy's" symbolic meaning was sin. We must consider A.I.D.S. in this spiritual sense as well, and repent of the sins associated with it. Then perhaps, God will stay this plague.

Numbers 5:3 "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."

"Without the camp ... in the midst whereof I dwell": God's holy presence in the cloud in the tabernacle demanded cleanness. Therefore, all the unclean were barred from the encampment of Israel.

There is no difference here, because a female can be just as contagious as a male. The removal of anything that might pollute their camp had to be because, in those days, they did not have disinfectants as we do today. The main reason they were to be physically and spiritually clean in every way, was because the presence of God was in the camp with them. You must study the book on Leviticus to realize the wholesomeness that God requires of each of us.

Numbers 5:4 "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."

Aben Ezra observes, that this was done immediately before they journeyed. And that those that were defiled journeyed between the standard of Ephraim and the standard of Dan. But this, he says, was by way of conjecture, since it is not expressed.

"As the Lord spake unto Moses, so did the children of Israel": They were obedient in this particular.

This shows their obedience to the will of God. We do know that their condition must be examined by the priest, before they could re-enter the camp. This then, had a spiritual significance, as well as a physical.

Verses 5-10: There are three matters Israel must make right before they enter the Promised Land, so as not to squabble among themselves and neglect God's plan for them as a nation. The first two items are an invitation to all who had stolen things or otherwise defrauded their neighbors. These things must be made right (Lev. 6:1-5). Then, details are given in the event of that person's death. If he has died, restitution must be made to his near relatives; if they are all dead, restitution must be made to the priest. Sin must be paid for.

These verses deal with personal sins, which are not as outwardly visible as the uncleanness of 5:1-4.

Numbers 5:5 "And the LORD spake unto Moses, saying,"

Or continued to speak to him at the same time.

Now we see a sudden break in the message from the LORD to Moses.

Numbers 5:6 "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;"

"Against the Lord": A sin committed against God's people was considered a sin committed against God Himself. There was a need for confession and restitution in addition to the trespass offering (compare Lev. 5:14 - 6:7).

In the 5th and 6th chapter of Leviticus, we see this very thing talked about. Jesus said it so well, when he spoke of putting God first and neighbor second, even before self. If we love God, we will keep His commandments. If we love our neighbor, we will not commit sin against him either. Actually, when we sin against our neighbor, we are sinning against God's law. Someone may accuse us of sin, but the sin is when we are not just accused, but guilty.

Numbers 5:7 "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."

The form of which confession, according to Fagius, was. O Lord, I am guilty of death, I have deserved to be stoned for this sin. Or to be strangled for this trespass, or to be burnt for this crime, etc.

"And he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof": Paying the whole of whatsoever he had in any manner defrauded his neighbor of. To which he was to add a fifth part of that. That is, as Aben Ezra interprets it, it he confesses of himself. But if there are witnesses of it he must add two fifths, and some say a fifth of a fifth.

"And give it unto him against whom he hath trespassed": As a satisfaction for the injury done him.

This principal is paying the last cent you owe them from trespassing against them, and giving them 20% interest for the trouble you caused. Being truly sorry for the sin you have committed is more believable, when you compensate the person you sinned against. True repentance is a turn away from sin.

Numbers 5:8 "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."

"No kinsman": A supplement to (Lev. 6:1-7). If the injured party had died and there was no family member to receive the restitution called for (in verse 7), it was to go to the priest as the Lord's representative.

This is speaking of a time when the person has died that you sinned against, and you have no one left to pay. True repentance is shown when you take the same value you took, and add 20% to it, and take it to the church. You have removed the worth of the sin from yourself, and cleared your conscience. In this Scripture, we see a man who wants to do God's will at all cost to himself.

Luke 19:8 "And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore [him] fourfold."

We see in the Scripture above, that the man who repents and restores what he has taken, will have an atonement provided for him. The ram was the sacrifice of atonement. Jesus is our atonement.

Numbers 5:9 "And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his."

Of the holy sacrifices brought by them to be offered up. That part of them which is elevated, heaved, or waved, as the heave shoulder and wave breast.

"Which they bring unto the priest, shall be his": What they bring to him to offer for them shall be his who performs the service. Even that part of them which is his due.

The high priest was to live off the gifts brought to the tabernacle. This shows that these payments belong to the priest.

Exodus 29:28 "And it shall be Aaron's and his sons' by a statute for ever from the children of Israel: for it [is] a heave offering: and it shall be a heave offering from the children of Israel of the sacrifice of their peace offerings, [even] their heave offering unto the LORD."

Numbers 5:10 "And every man's hallowed things shall be his: whatsoever any man giveth the priest, it shall be his."

Which he, by a vow or freewill offering, separates to holy uses. These are at his own dispose, to give to what priest he will, or they are the priest's. For what a man devotes to the Lord is to be given to them, or such things as God has hallowed, sanctified, and set apart for sacred uses. As the firstfruits and tithes, they were the priests'. The Jewish writers restrain it to tithes.

"Whatsoever any man giveth the priest, it shall be his": His personally, who officiates. Or to whom the gift is given, and is not to be divided among the other priests in the course.

This is pretty much a statement like unto the earlier statement.

1 Corinthians 9:13 "Do ye not know that they which minister about holy things live [of the things] of the temple? and they which wait at the altar are partakers with the altar?"

Verses 11-31: These verses deal with the most intimate of human relationships and the most secret of sins. Adultery was to be determined and dealt with to maintain the purity of the camp. To accomplish that purity, God called for a very elaborate and public trial. If adultery was proven, it was punished with death, and this ceremony made guilt or innocence very apparent. It was not a trail with normal judicial process, since such sins are secret and lack witnesses, but it was effective. The ceremony was designed to be so terrifying and convicting that the very tendencies of human nature would make it clear if the person was guilty.

Verses 11-14: Adulterous wives are picked out for special attention because this act pollutes those involved, making them unclean (verses 13, 19, 28; Lev. 18:20, 25, 27).

Numbers 5:11 "And the LORD spake unto Moses, saying,"

This is a break in the last message, and is going to a new subject. We are reminded that these are not Moses' thoughts. They are the LORD's instruction.

At the same time, and delivered to him a new law.

Numbers 5:12 "Speak unto the children of Israel, and say unto them, If any man's wife go aside, and commit a trespass against him,"

It being an affair which concerned them.

"If any man's wife go aside, and commit a trespass against him": The sin of adultery, which is a going aside out of the way of virtue and chastity, and a trespass against a husband. A breach of the marriage covenant with him, a defiling of his bed, or doing an injury and dishonor to him. Bringing confusion into his family, and a spurious offspring to possess his substance. Though this is to be understood, not of certain adultery, of which there is plain and full proof. For then there would be no occasion of such a trial, as is afterwards directed to. Besides, her husband, in such a case, might put her away. And even, according to the law, she was to be put to death (Lev. 20:10). But of her having committed it in the opinion of her husband, he having some ground of suspicion, though he could not be certain of it. And therefore, by this law, was allowed to make trial, that he might find it out. It at present only a suspected case, and a doubtful one. And the Jews say, "they never gave the waters drink but in a doubtful case." And so this may interpreted of her declining and departing from her husband's house. Not keeping at home to mind the affairs of her family, but gadding abroad, and keeping company with another man, or other men. And that after she had been warned and charged by her husband to the contrary, and so had disobeyed him, and acted contrary to his will. And in that sense, had committed a trespass, and so had given him suspicion of her chastity, for which he might have some reason. If, as it is said in the Misnah, he gave her an admonition before two witnesses, saying, have no talk with such a man, and yet she talks with him. Or, as the commentators add, be not secretly or in private with such a one, and yet goes into a private place with him. And stays so long with him that she may be defiled. This with them rendered her suspected.

This "trespass" is speaking of her ruining the good name of her husband. The key word in this is "if". It would be embarrassing to the man for his wife to be thought of as a woman of sin.

Numbers 5:13 "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];"

That is, is suspected that he has so done. Not that it is a clear case, for it follows:

"And it be hid from the eyes of her husband, and be kept close": So that it is not known by her husband, nor by any other. "She hath hid herself", so Ainsworth. Being in a private place with another man, though warned to the contrary by her husband.

"And she be defiled, and there be no witness against her. Of her being defiled, though there may be of her being in private with such a man.

"Neither she be taken with the manner": Or in the act of uncleanness.

"To lie carnally with her" is speaking of adultery. In this particular verse, they were not caught in the act, nor was there a witness to the sin.

Numbers 5:14 "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:"

"The spirit of jealousy": A mood of suspicion came over the husband that his wife had defiled herself with another man. The accuracy of the suspicion was determined to be right or wrong.

This jealousy is caused, because the husband is suspicious that she has lain with another man. It is not proven, but he has become jealous, because he believes she has committed adultery.

Verses 15-18: She is to be brought "unto the priest", who in turn will "set her before the Lord". God will be the judge in this case, as the man has only suspicions, a "spirit of jealousy", by no witnesses (that is, earthly witnesses), are available. But an omniscient God saw it all. The last part of verse 15 could be rendered "a reminder offering to draw attention to guilt", indicating this offering will draw the Lord's attention (1 Kings 17:18; Ezek. 21:23-24; 29:16).

"Holy Water" appears only here in the Old Testament. Water symbolizes life and fertility (Psalm 1:3; Jer. 17:13), and occasionally is a figure of speech for male semen (Prov. 5:16; compare 9:17).

"Dust" refers to Abraham's seed, the food the serpent ate, and what man was created from.

"Bitter water" likely refers to the effect rather than the taste.

Numbers 5:15 "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."

"Bringing iniquity to remembrance": The purpose of the husband's offering was to bring the secret iniquity (if it was present), to light. How this was done is explained in 5:18, 25-26.

The man should not work on suspicion. He should not take it upon himself to decide whether she is guilty or not. They bring her to the priest, and he determines whether she is guilty or not. The priest is compensated for the time he spends on this, by the tenth part of an ephah of barley he brings to the priest. This offering is not accompanied with frankincense. This is a jealousy offering. God had given them this formula of determining whether she had sinned or not.

Numbers 5:16 "And the priest shall bring her near, and set her before the LORD:"

Or "offer it", as the Vulgate Latin version. That is, the offering of jealousy.

"And set her before the Lord": Or "it", the offering. For the setting of the woman before the Lord is spoken of in (Num. 5:18).

This is probably speaking of her being at the brazen altar. It certainly does not mean that she was in the very presence of God in the most Holy Place. This just means that the LORD will judge her.

Numbers 5:17 "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:"

Which also is called the water of purification of sprinkling (read Num. 19:9). Out of the laver, as the Targums of Onkelos and Jonathan, and so Jarchi and Aben Ezra.

"In an earthen vessel": Which held half a log, and that was but a quarter of a pint, or three egg shells. For no more was assigned, to a suspected woman, according to the Misnah. Some say only a fourth part: an earthen vessel was made use of, as everything vile and mean was in this affair.

"And of the dust that is in the floor of the tabernacle the priest shall take, and put it into the water": First the water was put in, and then the dust, as Ben Gersom observes. There was a place a cubit square, where was a marble table, and a ring fixed in it. And when he lifted it up he took dust from under it, and put it so as it might be upon the top of the water; which was used. Either, as the Targum of Jonathan suggests, because the end of all flesh is to come to dust, and so to put her in mind of her original and her end. And in like manner the earthen vessel might signify, that she would be broke to pieces as that vessel. As also it might direct her thoughts to the tempter, by the influence of whose temptation she had been drawn into this sin. Dust being the serpent's food. And this being taken off the floor of the tabernacle, might add to the veneration of it. And make it more solemn and awful to drink of it.

Holy water is not mentioned elsewhere in the Bible. I assume this is speaking of water that had been dedicated for use in the tabernacle. It could be water that was in the laver nearby. The fact that it was in an earthen vessel shows the association of the possible sin with worldliness. Again, the floor of the tabernacle is not mentioned elsewhere. This is not like any other offering in the tabernacle. This is to determine innocence or guilt.

Numbers 5:18 "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:"

"Before the LORD": The woman was brought to a priest at the tabernacle. There she was in the presence of the Lord, who knew her guilt or innocence.

"Uncover the woman's head": Literally "unbind the head". (In Lev. 10:6; 13:45; 21:10), this phrase signifies mourning. This seems to signify the expectation of judgment and consequent mourning if the woman was proven to be guilty.

"Bitter water that causeth the curse": This water included dust from the tabernacle floor (5:17), and the ink used to write the curses (5:23). The woman was to drink the water (5:26). If the woman was guilty, the water would make her life bitter by carrying out the curse of making her thigh rot and her belly swell (5:21, 27). The public, frightening nature of this test could not fail to make guilt or innocence appear when the conscience was so assaulted.

Other Scriptures speak of the woman's hair as being her covering. This I do not believe means shaving of her head as an adulteress, but possibly means removing a veil, or hair covering. This shows, she has embarrassed her husband. She holds the water and dust in her hands in the earthen vessel. This bitter water is bitter in judgement.

Verses 19-28: This relates the decision. "Thy thigh to rot and thy belly to swell": In adultery, the woman sinned with her thigh and conceived in her belly. What it means medically is uncertain. But the contrast with the innocent wife indicates that she would be childless, and be "a curse among her people". (Genesis 20:17), mentions that Abimelech's wives became sterile as a result of his intention to commit adultery with Sarah, and (Lev. 20:20-21), predict the same will befall couples guilty of incestuous relationships. God would thus come to the aid of a "jealous" husband if he had no other proof. The importance of purity in marriage is also underscored, for marriage was a picture of the relationship between God and His people (compare Jer. 2:1 - 3:5).

Numbers 5:19 "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:"

Or give her by an oath.

"And say unto the woman, if no man hath lain with thee": Besides her husband.

"And thou hast not gone aside to uncleanness with another instead of thy husband": Which is but another phrase expressive of the same thing, the sin of adultery.

"Be thou free from this bitter water that causeth the curse": If this is the case, it shall produce no bitter effects, or bring any curse upon thee.

This oath speaks of her innocence, until proven guilty. Again "if" is the key word.

Numbers 5:20 "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:"

Gone aside from the paths of modesty and chastity, and betook herself to another man's bed instead of her husband's.

"And if thou be defiled": By committing adultery.

"And some man hath lain with thee beside thy husband": These phrases are all synonymous, and a heap of words are made use of to express the sin. And that there might be no evasion of it, and that it might be clear what was intended, this being said on oath.

This is a terrible sin in God's sight. This involves the body which is the temple of the Holy Spirit, if you are a Christian. This would be doubly sinful for someone proclaiming Christianity, because you would be trying to include the Holy Spirit in your sin.

Numbers 5:21 "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;"

An oath which has a curse annexed to it, if taken falsely. Which was to be pronounced upon the woman if guilty.

"And the priest shall say unto the woman": Pronouncing the imprecation or curse upon her. She having taken the oath, should she be guilty of the crime suspected of, and she had sworn concerning:

"The Lord make thee a curse, and an oath among the people": Accursed according to the oath taken. Or let this be the form of an oath and imprecation used by the people, saying, if I have done so and so, let me be accursed as such a woman. Or let not that happen to me, as did to such a woman, so Jarchi.

"When the Lord doth make thy thigh to rot, and thy belly to swell": Upon drinking the bitter waters. But though these things followed upon that, yet not as the natural cause of them. For they are ascribed to the Lord, and to a supernatural and miraculous power of his, which went along with the drinking of them.

The curse that comes with this type of, sin, is a curse upon her body. This seems as though the curse is just on the woman who committed adultery, but it is not. The priest is dealing with the jealous husband in this. The man involved in the adultery is not even present here. In God's sight, adultery is a terrible sin for the man and woman involved in the sin.

Numbers 5:22 "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."

Upon the drinking of which the curse follows, if guilty.

"Shall go into thy bowels": And there operate and produce the above effects, which are repeated again to inject terror.

"To make thy belly to swell, and thy thigh to rot": Here ends the form of the oath, which begins (Num. 5:19).

"And the woman shall say": May it be as you wished (as in Psalm 41:13; Deut. 27:15).

"Amen, amen": so be it. Let it be as pronounced, if I am guilty. Which, as Aben Ezra observes, is repeated for the sake of confirmation. Though the Jewish writers commonly understand it as respecting various things. The oath and the curse, the thing charged with, and the persons suspected of.

The woman has agreed when she said amen. "Amen" means so be it. The priest speaks the curse on the woman, if she has sinned. The woman has not been proven guilty, so the curse is not in effect, until she is proven guilty.

Numbers 5:23 "And the priest shall write these curses in a book, and he shall blot [them] out with the bitter water:"

The above curses imprecated on herself by an oath. The words and the letters of them were written at length, in a scroll of parchment. And, as some say, also her name, but not her double amen to them.

"And he shall blot them out with the bitter water": Wash them out with it, and into it, or scrape them off of the parchment into it.

The washing shows that this curse for this sin goes off into the water. The writing of the sin being washed into the water, along with the curses, would frighten a person who was guilty. The ink is now in the water, with the dirt and water. This water is getting more bitter all the time.

Numbers 5:24 "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."

Having the curse imprecated upon herself, if guilty, scraped into it. And this she was obliged to drink, whether she would or not. So it is said, if the roll is blotted out, and she says I am defiled, the water is poured out, and her offering is scattered in the place of ashes. If the roll is blotted out, and she says I will not drink, then force her. And make her drink whether she will or not.

"And the water that causeth the curse shall enter into her, and become bitter": Produce the sad and bitter effects mentioned.

This is speaking of the curse going down into her innermost being.

Numbers 5:25 "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:"

Which she was obliged to hold in her hand while the above rites and ceremonies were performed. Which was very heavy, being an omer of barley flour. A measure about three quarts, which was put into an Egyptian basket made of small palm tree twigs. And this was put into her hands to weary her, as before observed. That, having her mind distressed, she might the sooner confess her crime.

"And shall wave the offering before the Lord": Backwards and forwards, upwards and downwards, as Jarchi. Who also observes, that the woman waved with him, for her hand was above the hand of the priest. So the tradition is, "he (her husband) took her offering out of the Egyptian basket, and put it into a ministering vessel. And gave it into her hand, and the priest put his hand under hers, and waved it".

"And offer it upon the altar": This was the bringing of it to the southwest corner of the altar, as Jarchi says, before he took a handful out of it, as in other meat offerings.

This just means that a very small portion was offered on the altar to burn. The rest of it, in the earthen vessel, is beside the altar.

Numbers 5:26 "And the priest shall take a handful of the offering, [even] the memorial thereof, and burn [it] upon the altar, and afterward shall cause the woman to drink the water."

For good or evil, according as her works were, as Aben Ezra observes. A memorial for good, if innocent, and a memorial for evil, if guilty.

"And burn it upon the altar": As the handful of other meat offerings used to be (Lev. 1:2).

"And afterwards shall cause the woman to drink the water": Oblige her to it. Having proceeded thus far, and no confession made, namely, an oath taken. The curses of it written in a scroll and scraped into the waters, and the jealousy offering waved and offered.

The water the woman drinks will not hurt her, unless she is guilty of the sin she has been charged with.

Numbers 5:27 "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."

For, as before observed, and here by Jarchi again. If she says I will not drink it, after the roll is blotted out, they oblige her, and make her drink it whether she will or not. Unless she says I am defiled.

"Then it shall come to pass, that if she be defiled, and have done trespass against her husband": Or has committed adultery.

"That the water that causeth the curse shall enter into her, and become bitter": The water drank by her, and having the curses scraped into it, shall enter into her, and operate and produce bitter and dreadful effects.

"And her belly shall swell, and her thigh shall rot": Not through any natural virtue in the water, or what is put into it. Either the dust of the floor of the tabernacle, or the scrapings of the parchment roll, these could have no physical influence to produce such effects. But they must be ascribed to a supernatural cause, the power and curse of God attending this draught.

"And the woman shall be a curse among her people": The time she lives. But then all this while she was looked upon as an accursed person, and despised and shunned by all.

The curse has no effect on her at all, if she is not guilty of this sin. If she has sinned, she is cursed and terrible punishment comes upon her body. This is a sin of the flesh, and it is the flesh that pays the penalty for this sin. It is interesting, to me, that many diseases that harm the body greatly are sexually transmitted diseases. Sin then, is sin now. Adultery and sodomy are sin.

Numbers 5:28 "And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed."

"Shall conceive seed": The penalty for the guilty wife was obvious, since the death penalty was called for. In contrast, the innocent wife was assured she would live to bring forth children.

This is a terrible thing to go through, if you are innocent. God blesses her with a child, if she has not committed this sin. This shows the world her innocence.

Numbers 5:29 "This [is] the law of jealousies, when a wife goeth aside [to another] instead of her husband, and is defiled;"

Which was appointed by God to deter wives from adultery, and preserve the people of Israel. The worshippers of him, from having a spurious brood among them. And to keep husbands from being cruel to their wives they might be jealous of. And to protect virtue and innocence, and to detect lewdness committed in the most secret manner. Whereby God gave proof of his omniscience, that he had knowledge of the most private acts of uncleanness, and was the avenger of all such. The reasons why such a law was not made equally in favor of women, as of men, are supposed to be these. Because of the greater authority of the man over the woman. Which would seem to be lessened, if such a power was granted her. Because marriage was not so much hurt, or so much damage came to families by the adultery of men, as of women. Because women are more apt to be suspicious than men. And in those times more prone to adultery. Through their eager desire of children, that they might not lie under reproach.

"When a wife goeth aside to another instead of her husband, and is defiled": Is suspected of going aside to another man, and is supposed to be defiled by him.

The guilt or innocence, is verified by God in this ceremony. Women must set a high standard of conduct. The husband and wife are symbols of God and His church.

2 Corinthians 11:2 "For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present [you as] a chaste virgin to Christ."

Jesus is the Bridegroom, and all believers in Christ are His bride. The one thing He will not allow from us, is unfaithfulness. This practice ceased during the time of Jesus.

Numbers 5:30 "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."

See notes on (Num. 5:14).

"And shall set the woman before the Lord": Has carried the matter so far as to bring his wife to the priest or civil magistrate, and declare his suspicion, and the ground of it.

"And the priest shall execute upon her all this law": He shall proceed according to the law, and perform every rite and ceremony required. Nor could any stop be put to it, unless the woman owned she was defiled.

This is just stating that jealousy should not go on by the husband, but should be settled in the tabernacle before the priest. The LORD determines innocence or guilt.

Numbers 5:31 "Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity."

Which otherwise he would not, by conniving at her loose way of living. The man might accuse his wife on suspicion and not be reproved. And not reproving her for it, and bringing her either to repentance or punishment. And retaining and encouraging jealousy in his mind, without declaring it, and his reasons for it. The sense of the passage seems to be, that when a man had any ground for his suspicion and jealousy, and he proceeded according as this law directs. Whether his wife was guilty or not guilty, no sin was chargeable on him, or blame to be laid to him, or punishment inflicted on him.

"And the woman shall bear her iniquity": The punishment of it, through the effects of the bitter waters upon her, if guilty. Nor was her husband chargeable with her death, she justly brought it on herself. Or if not guilty, yet as she had by some unbecoming behavior raised such a suspicion in him, nor would she be reclaimed. Though warned to the contrary, she for it justly bore the infamy of such a process. Which was such, as Maimonides says, that innocent women would give all that they had to escape it. And reckoned death itself more agreeable than that, as to be served as such a woman was (see note on Num. 5:18).

Jealousy without a cause, is sin. The jealousy must be done away with. The best thing to do is let God settle it. The woman should be willing to pay for her own indiscretion. One way or the other, the matter is settled.

Numbers Chapter 5 Questions

1. Who were to be put out of the camp?

2. Where, in the Bible, do we find the law of the leper?

3. What is the plague in our land today?

4. "Leprosy" symbolically means _______.

5. Is there any difference in the law between male and female?

6. What was their main reason for being physically and spiritually clean in the camp?

7. What does verse 4 show?

8. What sin is verse 6 speaking of?

9. How did Jesus explain this very thing?

10. If we love our neighbor, we will not do what?

11. If we truly love God, we will keep His _________________.

12. What was required above the repaying of the amount you took?

13. When is it more believable, that you are truly sorry for sinning against someone?

14. What do you do with the money, if the people you owe are dead?

15. Who will the money belong to that you bring to the temple?

16. What is the "trespass" in verse 12?

17. "To lie with her carnally" is speaking of ____________.

18. What spirit came on the husband?

19. Who shall judge whether she is guilty, or not?

20. Where did they bring the woman?

21. What is the holy water, probably?

22. What is meant by putting it in an earthen vessel?

23. What does the uncovering of her head show?

24. What is the temple of the Holy Spirit?

25. What curse is spoken upon the woman, if she is guilty of adultery?

26. What happens, if she is not guilty?

27. Why is the guilty man not punished here?

28. "Amen" means what?

29. The washing of the book that was written on with the water shows what?

30. What does the priest burn in offering?

31. This is sin of the ________.

32. The author finds it very interesting, that many diseases that harm the body greatly are ____________ transmitted.

Numbers Chapter 6

Verses 1-21: Whereas (5:1-31), dealt with the cleansing of the camp by dealing with the unclean and sinful (6:1-21), showed how consecration to the Lord was possible for every Israelite. Although only the family of Aaron could be priests, any man or woman could be "priestly" (i.e., dedicated to God's service), for a time (from a month to a lifetime), by means of the vow of a Nazirite. Such a vow was made by people unusually devout toward God and dedicated to His service.

Verses 1-12: The "Nazirite" vow was somewhat similar to fasting today, as it involved pulling away from ordinary pleasures and being more fully devoted to God and His work (Amos 2:11-12).

Numbers 6:1 "And the LORD spake unto Moses, saying,"

At the same time, or immediately after the law concerning the woman suspected of adultery was given. With which the following law concerning Nazarites may be thought to have a close connection, as some Jewish writers observe. Women being concerned in it as well as men. And as wine leads to adultery, as Jarchi observes. Abstinence from it, which the Nazarite's vow obliged to, and forbearance of trimming and dressing the hair, and a being more strictly and closely devoted to the service of God, were very likely means of preserving from unchastity, and any suspicion of it.

This is a new message. We are reminded again, that this message is from the LORD spoken to Moses.

Numbers 6:2 "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:"

"A vow of a Nazarite": The word "vow" here is related to the word "wonder", which signifies something out of the ordinary. "Nazirite" transliterates a Hebrew Term meaning "dedication by separation". The Nazirite separated himself to the Lord by separating himself from:

(1) Grape products (6:3-4);

(2) The cutting on one's hair (6:5; and

(3) Contact with a dead body (6:6-7).

The High-Priest was also forbidden:

(1) To drink wine while serving in the tabernacle (Lev. 10:9);

(2) To touch dead bodies (Lev. 21:11).

Further, both the High-Priest's crown (Exodus 29:6; 39:30; Lev. 8:9), and the Nazirite's head (6:9, 18), are referred to by the same Hebrew word. The Nazirite's hair was like the High-Priest's crown. Like the High-Priest, the Nazirite was holy to the Lord (6:8; compare Exodus 28:36), all the days (6:4-5, 6, 8 of his vow).

There is a great deal of difference in being a Nazarene and being a Nazarite. The Nazarene means he or she, is a native of Nazareth. The Nazarite, or better still, Nazir (meaning "consecrated" or "separated"), is a commitment to God for a particular time, for a particular purpose. When a person had taken a Nazarite vow, he was to totally separate himself from the world for that period of time. It is a remarkable thing that the woman, as well as the man, could take a Nazarite vow. This was such a spiritual vow to God, that it was out of the everyday realm of the law. In a sense, that is what Samson's mother did before his birth.

Judges 13:3-5 "And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou [art] barren, and bearest not: but thou shalt conceive, and bear a son." "Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean [thing]:" "For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines."

Numbers 6:3 "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."

Old or new, as Ben Gersom. From drinking it, any of it. Not only from an immoderate and excessive drinking of it, which every man should abstain from, but from drinking of it at all, that he might be more free and fit for the service of God. For prayer, meditation, reading the Scriptures, and attendance on the worship of God in all its branches, and be less liable to temptations to sin. For, as Aben Ezra observes, many transgressions are occasioned by wine, which, if drank immoderately, intoxicates the mind, and unfits for religious duties, excites lust, and leads on to many vices.

"And strong drink": Any other intoxicating and inebriating liquor besides wine, or any other sort of wines besides such that is made of the fruit of the vine. As wines of pomegranates, dates, etc. Or such as are made of barley, as our ale, or of apples and pears, called cider and perry, respectively.

"And shall drink no vinegar of wine, or vinegar of strong drink": All the three Targums paraphrase it, vinegar of new wine, and vinegar of old wine. These operating in like manner as wine and strong drink themselves.

"Neither shall he drink any liquor of grapes": Any liquor in which grapes are macerated, as the Targum of Jonathan. Or water into which they are squeezed, or which is made of the lees of wine. Or is a second sort of wine made of the grapes after they have been pressed, which we call "tiff".

"Nor eat moist grapes or dried": Which have somewhat of the nature and taste of wine, and produce some of the like effects. And may lead to a desire after drinking it. Wherefore this, as other things mentioned, are, as Aben Ezra says, a kind of a hedge, to keep at a distance from drinking wine.

The strong drink was any intoxicating drink. The vinegar spoken of here, was alcoholic in nature. The liquor of grapes was made by soaking grape-hulls. All of these things were forbidden. Perhaps this was because a person loses control of his own will under the influence of alcohol. I am not sure what the eating of moist grapes or dried pertains to, unless it is the sugar in them. Fresh grapes can ferment in your stomach and cause light-headedness.

Numbers 6:4 "All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk."

Of its leaves, branches, and fruit, especially the latter. Out into any sort of food, or infused into any liquor, or mixed with any sauce for food. The days or time of separation were according as the vow was made, for a shorter or longer time. Though the Jews say, where the vow is, absolutely expressed, it is always to be understood of thirty days. During which time the Nazarite was not to eat or drink of any composition that had anything of the vine in it.

"From the kernels even to the husk": The Jews are divided about the two words here used, which of them signifies the outermost part of the grape, and which the innermost. Ben Gersom agrees with us, but it matters not much who are in the right, since both are forbidden. By this part of the law, the people of God, who are spiritual Nazarites, are taught to live temperately and soberly, and to abstain from all appearance of sin. It is pretty remarkable what the Jews say, that when the son of David comes, it will be free for a Nazarite to drink wine on Sabbath days and festivals. Though not on week days. From whence it appears, they seem to be conscious of a change of the ceremonial law in his days.

The "vine" is symbolic of an attachment to worldly things. The person who is moved by the Spirit to make this special vow to God, must separate himself for the length of the time of the vow, from all things connected to worldliness. This could be specifically speaking of grape vines, but it could also be speaking of all things that grow on the vine.

Numbers 6:5 "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."

Be the time he has vowed to be a Nazarite a week, a, month, or more. Even a thousand days, but not less than thirty, as Ben Gersom observes.

"There shall no razor come upon his head": He might not shave his beard, nor cut off his locks, and shave his head. Nor cut short his locks with a pair of scissors, nor any with anything by which the hair may be removed, as Ben Gersom. Nor pluck off his hair with his hands, as Maimonides says; but let it grow as long as it would during the time of his separation, which is expressed in the latter part of the verse.

"Until the days be fulfilled, in the which he separateth himself unto the Lord": To his service, to which he wholly addicted himself as long as his vow continued.

"He shall be holy": Separate from other men, and their practices and customs, and spend his time in holy exercises, in a religious way. And abstain from what might be a temptation to sin, or in the least hinder him in his acts of devotion.

This is not saying, that a man should wear long hair. It is saying, if a man or a woman, has taken a Nazarite vow, they must not cut their hair during the period of the vow. This is the very reason that some people wear long hair now, but that is not correct. The long hair is to be worn with extreme holiness of character. Notice, the statement "he shall be holy." Jesus has been depicted as wearing long hair, because many people confuse the words Nazarite and Nazarene. Jesus was a Nazarene, not a Nazarite.

Numbers 6:6 "All the days that he separateth [himself] unto the LORD he shall come at no dead body."

This phrase is repeated at every new article and branch of the law of the Nazarites, of which what follows is the third. Showing that each part of it, during that time, was strictly to be observed.

"He shall come at no dead body": Not near to any. Not even to be in the same place where a dead body lay. Not to touch one, or to attend the funeral of any, nor be concerned at all about burying the dead. Now, as such so defiled were unclean seven days, and during that time might not go into the tabernacle. The Nazarites were strictly cautioned against such pollution, that they might not be detained from the service of God they had devoted themselves unto (see Num. 19:11).

The consecration of the Lord is upon him, during the Nazarite vow, and he should not come near a dead body in his consecration.

Luke 9:59-60 And he said unto another, Follow me. "But he said, Lord, suffer me first to go and bury my father." "Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God."

Numbers 6:7 "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."

Aben Ezra adds also, for his wife, and for his daughter, and for others. What even the priests of the Lord, the common priests might do, a Nazarite might not. Not come near any of his relations when dead, as to touch them, to close their eyes, or wash their bodies, and provide for their funeral. And attend that, or to be where they were. In this respect, they were upon a level with the high priest, who was forbid the same. Which shows how sacred these persons were (see Lev. 21:1). This may instruct spiritual Nazarites to abstain from the company and conversation of sinners. Dead in trespasses and sins, and from all dead works and sinful actions. Which, as they are deserving of death, are defiling.

"Because the consecration of his God is upon his head": Or that which shows him to be consecrated to God, and separated to his service, is upon his head. Namely, his long hair. The Targum of Jonathan renders it, "the crown of his God"; so Aben Ezra observes. That some say that the word "Nazarite" is derived from "Nezer", a crown, in proof of which this passage is produced. And in this respect the Nazarites were not only types of Christ our King and high priest, who is a priest on his throne, and has on his head many crowns. But of the saints who are freed from the power and dominion of sin, and are made kings and priests unto God.

This very same warning was given to the priest, when the anointing oil of God was upon them. During this time of consecration, he must not touch anything unclean, or become unclean by touching a dead body, even if it is one of his parents. For a person to be totally devoted to God, He or she must be totally separated from worldly things. His or her, feelings must glorify God and not man.

Numbers 6:8 "All the days of his separation he [is] holy unto the LORD."

Set apart for his service, separate from all others, especially the dead. And under obligation to abstain from the above things. From drinking wine, from shaving his hair, and from defiling himself for the dead. And to be employed in holy and religious exercises during the time his vow is upon him.

This time of separation is a time of perfect fellowship with God. He lives holy in the sight of God during this time. His mind, soul, and spirit are stayed upon God during this time.

Numbers 6:9 "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."

"Die ... suddenly": If the Nazirite inadvertently came in contact with a dead body, he was to shave his head, on the eighth day bring the prescribed offerings, and begin the days of his vow again. This is a good illustration of the fact that sin can become mingled with the best intentions, and is not always premediated. When sin is mixed with the holiest actions, it calls for a renewed cleansing.

This is an accidental close contact with a dead body. If this happens, then he must shave his head, and start all over again with the vow. "Seven" has to do with spiritually complete. The seventh day is possibly, when the consecration would have been over.

Numbers 6:10 "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:"

Not a turtledove and a young pigeon, as Ben Gersom observes, but two of one of the sorts. Which was the offering of the poorer sort of childbearing women at their purification. And this case of the Nazarite's being unclean, could not be purged away but by sacrifice. Which was typical of the sacrifice of Christ, by which that unclean thing sin is put away for ever. Even the sins of holy things can be moved in no other way. These were to be brought to the priest to be offered by him.

"To the door of the tabernacle of the congregation": For being defiled, the Nazarite might not go into the tabernacle, and therefore was to bring his offering to the door of it, where the priest received it of him.

This offering was used for uncleanness of various kinds.

Numbers 6:11 "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."

That is, one of the turtles or young pigeons for the one kind of sacrifice, and one for the other sort; both being necessary. The one to expiate sin, and the other as a gift to God by way of thankfulness for acceptance of the former.

"And make an atonement for him, for that he sinned by the dead": By being where the dead body was, which, though not sinful, in a moral sense, was, in a ceremonial one. And therefore, required a sacrifice to atone for it. And which atonement was made by the sin offering typical of Christ, who was made an offering for sin.

"And shall hallow his head the same day": Consecrate himself to God afresh, particularly the hair of his head. Let that grow again and begin his Nazariteship anew; so Jarchi interprets it, to return and begin the account of his Nazariteship.

This is to cleanse him, so he can begin the Nazarite vow again. It makes no difference that it was accidental, it is still sin. His becoming unclean must be treated as if it were on purpose, and not an accident. The offerings make an atonement for him.

Numbers 6:12 "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."

He was to begin his account again, from the time of his shaving his head, and devote as many days to the service of the Lord as what he had vowed before.

"And shall bring a lamb of the first year for a trespass offering": We see how much trouble and expense were brought by a single act of pollution, and that involuntary too. How much more need is there of an atoning sacrifice for the sins of men, even for all of them, and for which only the sacrifice of Christ is sufficient?

"But the days that were before shall be lost": Which were before the pollution. How near whatsoever the time of Nazariteship being at an end was. Whether his vow was for thirty days, or a hundred, or a whole year; be it what it will. And the pollution happened on the last of those days, all were lost. He was obliged to begin again, and go through the whole time he at first vowed. And this was the case if he drank the least quantity of wine. Or shaved ever so little of the hair of his head, or was any ways polluted by the dead. And this severity, as it may seem, was used to make him cautious that he broke not his vow by any means.

"Because his separation was defiled": In the case instanced in, by the dead, but it was the same if he broke the law of Nazariteship in any of the other articles of it.

A trespass offering is like paying for a guilt. Since he broke the vow, he is guilty of sin. The lamb is to reinstate him. The days he had already performed the Nazarite vow, cannot be used as credit for the keeping of the vow. He must begin all over again at the beginning. We mentioned before, that this is a time of total separation from the world.

Verses 13-17: When the time of consecration was over, the Nazirite was to present "a burnt offering", symbolizing complete surrender to Yahweh (Lev. 1:10-13), "a sin offering", to atone for any sins committed unwittingly during the time of the vow (Lev. Chapter 4), and "peace offerings", demonstrating that the person and the Lord were in harmony (Lev. 3:6-11; 7:11-14).

Numbers 6:13 "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:"

"Fulfilled": At the end of the determined time, the Nazirite was released from his vow though offerings and the shaving of his head. His hair was to be brought to the sanctuary at the time of those offerings (compare Acts 18:18).

This vow had been taken for a certain period of time. When that time is fulfilled, the person taking the vow comes to the temple or tabernacle, and comes before the priest.

Numbers 6:14 "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,"

The Nazarite was to present his offering at the door of the tabernacle, to the priest, in order to be offered for him to the Lord.

"One he lamb of the first year without blemish for a burnt offering": According to the law, manner, and custom of a burnt offering, as Aben Ezra observes. Which, whether of the herd or of the flock, was to be a male and unblemished, and not more than a year old (Lev. 1:3).

"And one ewe lamb of the first year without blemish for a sin offering": As was the manner and custom of a sin offering, to be a female, as is remarked by the same writer (see Lev. 4:32).

"For peace-offerings": For thankfulness to God, who had given him grace to make and in some measure to keep such a vow. So he offered all the three sorts of offerings, that he might so far fulfil all righteousness, and profess his obligation to observe the will of God in all things.

This offering covers four types of offerings. The sin offering, the burnt offering, the peace offering and the meat offering. All of them in some way or other, symbolize the one great sacrifice that Jesus made for all of us.

Numbers 6:15 "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."

As at the consecration of Aaron and his sons (Exodus 29:2). Though for peace offerings for thanksgiving leavened bread was offered (Lev. 7:13).

"Cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil": Ten of each sort, as Jarchi says, ten cakes and ten wafers (see Exodus 29:9).

"And their meat offering, and their drink offerings": Which always used to attend every sacrifice.

The "meat offering" was the makings for bread. (Jesus is the Bread of Life). The Christian should give thanks for the great sacrifice Jesus made for all of us, when He fulfilled every one of these sacrifices. He fulfilled the law for you and me. He is our law.

Numbers 6:16 "And the priest shall bring [them] before the LORD, and shall offer his sin offering, and his burnt offering:"

All the above offerings to the altar of burnt offering. And there present them to the Lord in the name of the Nazarite.

"And shall offer his sin offering, and his burnt offering": Here they stand in the proper order in which they were offered.

Any offering omitted during this time of separation, is covered in all of these offerings here.

Numbers 6:17 "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."

After he had offered the other two.

"With the basket of unleavened bread": Which went along with that.

"The priest shall also offer his meat offering, and his drink offering": Of which he had his part, and were the usual appendages of other sacrifices (see Num. 28:1).

Jesus is the unleavened (without sin), Bread. He is our peace. His flesh is our meat indeed, and His blood our drink.

John 6:53 "Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you."

Numbers 6:18 "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."

As the Nazarite had during his vow worn his hair unshorn in honor of God. So when the time was complete it was natural that the hair, the symbol of his vow, should be cut off, in token that his vow is ended, and offered to God at the sanctuary. The burning of the hair "in the fire under the sacrifice of the peace offering "represented the Eucharistic communion with God obtained by those who realized the ideal which the Nazarite set forth. For the hair which was consecrated to the Lord, might not be cast into any profane place.

The hair of the Nazarite was holy unto the Lord, as long as the vow was in effect. The hair that had been dedicated to God, would be burned in dedication to God. This would be the last of the commitment.

Numbers 6:19 "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:"

The left shoulder, for the right shoulder, which is the heave shoulder of every peace offering, belonged to the priest by another law. And by this law of the Nazarite, he had also the other shoulder, and so had both, which was peculiar to this case. The vow of the Nazarite being a very sacred thing and he being enabled to perform it, a greater expression of gratitude for it was expected and required of him. This shoulder was taken out of the pot in which it was boiled.

"And one unleavened cake out of the basket, and one unleavened wafer": One of the ten cakes, and one of the ten wafers, both are mentioned. And which appear by this to be together in the basket of unleavened bread. From whence they were now to be taken, the rest having been offered with the other sacrifices.

"And shall put them upon the hands of the Nazarite; the boiled shoulder, and the cake and wafer upon it.

"After the hair of his separation is shaven": And cast into the fire. For the waving of these seems to be the last and finishing part of this whole affair.

This is showing that God has accepted his Nazarite vow. The shoulder of the ram and the unleavened cake were generally eaten of the priest. We see the dedication of the hands of the Nazarite here. This speaks of the Lord accepting his work as holy. The hands speak of work.

Numbers 6:20 "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."

Putting his hands under the Nazarite's, as in other cases where this ceremony was used. And so moving them to and fro, backwards and forwards, upwards and downwards. Testifying hereby the goodness of God unto him, his sovereign dominion over him, that all he had depended on him, and was received from him. And that all he did, particularly in keeping his vow of Nazariteship, was through his assistance. And for which he made this grateful acknowledgment by delivering the above, together with what follows, to his priest.

"This is holy for the priest, with the wave breast and heave shoulder": Besides these which were given him by another law, the wave shoulder of the Nazarite's ram was given him to eat. It was holy, and set apart for his use, and his only. And it belonged not in common to the course of the priests then on duty, but to him only that officiated in this peculiar service. And so it is observed by the Jewish writers, that the Nazarite's ram and some other things were not given to every priest, but to him that offered the sacrifice. As it is said, "he shall wave this is holy to the priest"; upon which it is observed, that it follows from hence, that the priest that waves is he that eats the sacrifice.

"And after that the Nazarite may drink wine": And cut his hair, and shave his head, and be defiled for the dead as other persons. The vow of his Nazariteship being fulfilled.

They are waved before the Lord, offering them first to God. They may eat and drink wine now. The Nazarite vow is completed. Some people, like John the Baptist, were Nazarites all of their lives. John was, from his mother's womb. The person in the lesson today, was just for a short period of time.

Numbers 6:21 "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."

The vow of a Nazarite; what he is obliged to do when his Nazariteship is up.

"And of his offering unto the Lord for his separation": Of the several offerings required of him, to offer to the Lord, for and upon his going through his Nazariteship. His burnt offering, sin offering, sacrifice of peace offerings, his meat offering and drink offering. Together with the basket of unleavened bread, cakes and wafers.

"Besides [that] that his hands shall get": The above offerings were what he was obliged unto by the law of God, even though a poor man. But, besides these, it was expected of a man of substance, that he would voluntarily of himself offer more. According to his ability and the length of the time of his Nazariteship.

"According to the vow which he hath vowed, so he must do after the law of his separation": There were some things he was obliged to do by his vow, and as he had vowed, there was a necessity upon him to fulfil it. As to abstain from the things he vowed so to do. And that as long a time as he fixed by his vow. And when finished to offer the sacrifices required of him.

This is explaining, that all we have read has to do with the taking of the Nazarite vow, and the seriousness of keeping it. We too must understand that promises and vows we make to God are serious. We must not take them too casually. God expects us to do what we promise to do, without exception.

Verses 22-27: Yahweh's gracious provision to Aaron and his sons for the blessing of the people of God is called "the Aaronic benediction". "Make His face shine upon thee" asks for God to delight in His people and show them favor. The favor results in "peace". More than the absence of war, this refers to someone's overall well-being, where everything is as it ought to be (Deut. 28:3-6).

Obedient Israel, organized before and consecrated to the Lord, was the recipient of God's blessing (i.e., His favor), pronounced by the priests.

Numbers 6:22 "And the LORD spake unto Moses, saying,"

At the same time perhaps, that the above law was given concerning the Nazarites. Though why this should follow upon that, and what connection there is between the one and the other, it is not easy to say. The Nazarites were holy persons, and so were the priests. And therefore, according to Aben Ezra and others, the law of the one is joined to the law of the other.

Again, we see a separation from the previous verses.

Numbers 6:23 "Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them,"

Aaron and his sons that succeeded him in all after generations. Being the persons that were in a public manner to bless the people of Israel, they are particularly addressed (see Deut. 10:8).

"Saying, on this wise ye shall bless the children of Israel": In such manner and with such words as after expressed. Standing upon an eminence, lifting up their hands on high, spreading out their fingers, and raising their voices. And pronouncing the blessing in the Hebrew language, in the name of Jehovah, with their face towards the people. All which, according to the Jewish writers, were to be strictly observed.

Aaron and his sons represented God to the people. It is interesting to notice, that Aaron and his sons were given the authority from God to speak a blessing upon the people. It is important to note here, that Aaron symbolizes the great High Priest, Jesus Christ, who has all power and authority to bless. He also in a way, is speaking of the minister in the church who is subordinate to Jesus. The minister is given the authority to bless the people, in the name of Jesus. The priests, Aaron's sons, are symbolic of all believers in Christ. Then this is saying, that all believers can speak a blessing from God on the people of the world, if they do it in the name of Jesus. We are His hands on this earth. We are the mouthpiece that He speaks through on the earth.

Numbers 6:24 "The LORD bless thee, and keep thee:"

"Bless": The Lord's blessing was described as His face (i.e., His presence), shining on His people (verse 25), and looking at them (verses 26). God shone forth in benevolence on Israel and looked on them for good.

"Keep": The results of the Lord's blessing were His preservation of Israel ("keep"), His kindness toward her ("be gracious", verse 25), and her total well-being ("peace", verse 26).

The priests or high priest, speak the blessing, but the blessing is from the LORD. This magnifies the great love that God has for each of us.

Numbers 6:25 "The LORD make his face shine upon thee, and be gracious unto thee:"

Cause himself, the sun of righteousness, to rise and shine upon them, and give both spiritual light and heat unto them. Grant his gracious presence, the manifestations of himself. Communion with him, and clearer discoveries of his love, of interest in him. And an increase of spiritual light and knowledge of his Gospel, and the truths of it, and of his mind and will.

"And be gracious unto thee": By granting larger measures of grace out of his fullness. By leading more abundantly into it, and making fresh and frequent applications of it. Grace is often wished for from Christ as well as from the Father.

By grace are you saved, and not of yourself. God's graciousness toward us is the saving factor. He looks upon us with love and compassion, and saves even the unlovely.

John 1:17 "For the law was given by Moses, [but] grace and truth came by Jesus Christ."

Numbers 6:26 "The LORD lift up his countenance upon thee, and give thee peace."

Show his face and favor, look cheerfully on his people. Declare himself well pleased with them in Christ, and appear as smiling upon them through him. Indulging them with visits of love, restoring to them the joys of his salvation, and upholding them with his free Spirit. And so causing them to walk pleasantly and comfortably in the ways of God. Expecting eternal life and happiness, as God's free gift through Christ.

"And give thee peace": All outward needful prosperity, internal peace of mind, through the blood and righteousness of Christ, the peacemaker, and peace giver. And eternal peace in the world to come.

Jesus is our peace. He is King of Peace.

Romans 5:1 "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:"

Philippians 4:7 "And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."

Numbers 6:27 "And they shall put my name upon the children of Israel; and I will bless them."

"Put my name": The name of the Lord represented His person and character. The priests were to call for God to dwell among His people and meet all their needs.

To put the covenant name of God upon the people, was like a seal of approval. God claimed them for His own. The Christian bears the name of Christ.

Hebrews 8:10 "For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:"

Numbers Chapter 6 Questions

1. Who could take a Nazarite vow?

2. Tell the difference between a Nazarite and a Nazarene.

3. What is a better word for Nazarite?

4. Why could the woman, as well as the man, take this vow?

5. He shall separate himself from wine and _________ _________.

6. What, that was non-alcoholic was he to separate himself from?

7. A person loses control of his own ________ under the influence of alcohol.

8. What was forbidden for him to eat, during his entire time of separation?

9. What is the "vine" symbolic of?

10. All the days of his separation there shall no ________ come upon his head.

11. Is this saying a man should wear long hair? Explain.

12. Why has Jesus been depicted as wearing long hair?

13. Why should a Nazarite not come near a dead body?

14. Is it different, if the body is his father, or mother?

15. All the days of his separation he is _______ unto the LORD.

16. What happens, if someone dies suddenly by him?

17. What does "seven" mean?

18. What shall he bring to the priest on the 8th day?

19. The offerings in verse 11, make an ______________ for him.

20. Where does his next vow start?

21. When he has fulfilled his vow, what does he do?

22. In verse 14, how many sacrifices are covered?

23. The "meat offerings" were the makings for _________.

24. Why was this so?

25. Jesus is our unleavened Bread. He is also, our ________.

26. What does he do with his hair?

27. What does the unleavened bread in his hand show?

28. What lesson can the Christian get out of this message of the vow?

29. What is the blessing Aaron is to speak on the people?

30. By _________ ye are saved.

Numbers Chapter 8

Verses 1-4: The "candlestick" was a seven-branched flowering lampstand, which symbolized the life-giving power of God. In shape, it is closely related to Late Bronze Age designs (sixteenth to thirteenth centuries B.C.). Aaron was to position the seven oil lamps placed at the end of each branch of the lampstand so that they "give light over" [they are to light the area in front of the lampstand] "against the candlestick". When one understands the design of the Holy Place, this becomes significant. The light would shine over the table of showbread, where the 12 loaves of bread, symbolizing the 12 tribes of Israel, were located (Lev. 24:5-9). Light and fire represent the continuous life-giving presence and blessing on God's people.

Moses had given the artisans of Israel detailed instructions on how to build the "candlestick" (Hebrew, menorah; Exodus 25:31-40), and they had fully complied (Exodus 37:17-24). This section contains instructions concerning the placement of the "seven lamps" of the candlestick. To situate each oil lamp so that its light was "over against of the candlestick", that would maximize visibility in the otherwise dark room, allowing the press to see both the incense altar and the table of showbread (Exodus 25:37; Lev. 24:2-4).

Exodus (25:32-40), recorded the instructions for the making of the golden lampstand and (Exodus 37:17-24), reported its completion. Here, as a part of the dedication of the tabernacle, the 7 lamps of the lampstand were lit.

Numbers 8:1 "And the LORD spake unto Moses, saying,"

Whether immediately after the offerings of the princes, or at another time, is not certain. Aben Ezra thinks it was in the night God spake unto him, because then the lamps were lighted and burning.

We remember from the last lesson, that the LORD spoke to Moses from above the mercy seat.

Numbers 8:2 "Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick."

It being his work to light the lamps, though, as Ben Gersom observes. It was not incumbent on a high priest alone to do this, for it also belonged to the sons of Aaron, who were common priests (Exodus 27:21). Though it is probable that as this was the first time of lighting them, it might be done by Aaron himself, his sons attending and assisting him. In which he was an eminent type of Christ, the great High Priest. Who lights the lamps in all his golden candlesticks, the churches (Rev. 1:20). And from whom they have all their light and all the supplies of it.

When thou lightest the lamps": Which was done at evening (Exodus 30:8). Pointing at the great light set up by Christ, the light of the world, in the evening of it, in the last days.

"The seven lamps shall give light over against the candlestick": The Targum of Jonathan is, "at the same time of thy lighting the lamps over against the candlestick. There shall be seven lamps giving light. Three on the west side and three on the east side, and the seventh in the middle. The true meaning of the phrase is, that the seven lamps gave light, as they were to do, to that part of the holy place that was opposite to the candlestick. The north part of it, where stood the showbread table, the candlestick being in the south (Exodus 40:22). That the table of the Lord might have light, as it was proper it should. And the priests might see to set on and take off the bread, which otherwise they could not, there being no window in the place (see notes on Exodus 25:37).

The lighting of the lamps and keeping them lit, was the function of the high priest and the priests. "Seven" means spiritually complete. Jesus is the Light of the world. The light in the tabernacle symbolized His Light. The candlestick, many times, symbolizes the church. This would mean that the Light of Jesus should shine out to the entire church. It reminds me of the candlestick being in each of the seven churches in Revelation. The "candlestick" also, symbolizes Jesus. The Light of the gospel of Jesus Christ is what causes us to walk with Him. When Jesus comes and dwells within us, His light opens our understanding. We were spiritually blind, but now we see. The light in the tabernacle shone on the bread. The Bread also, symbolizes Jesus. He is the Bread, or Word of God. This Light then, is not only giving physical light in the tabernacle, but is giving forth that spiritual Light which gives life.

Numbers 8:3 "And Aaron did so; he lighted the lamps thereof over against the candlestick, as the LORD commanded Moses."

As God had taken up his residence in the most holy place, as appears by the voice speaking from off the mercy seat (Numbers 7:89). And sacrifices were begun to be offered in the outward court on the altar of burnt offering. As was the placing of the showbread on the showbread table, and burning incense on the golden altar of incense. Which could not well be done until the lamps were lighted, and therefore orders were given for the lighting them, which was accordingly done by Aaron.

"As the Lord commanded Moses" (Exodus 25:37).

Aaron, acting as high priest, lights the lamps. Jesus is the High Priest, who is the Light. The light gets very dim in our churches today. Sometimes it appears it will go completely out. Jesus will Light up the church again, if we will let Him come in.

Numbers 8:4 "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."

As it is also said to be (see notes on Exodus 25:31; and 25:36).

"Unto the shaft thereof, unto the flowers thereof, was beaten work". Of which (see Exodus 25:31).

"According unto the pattern which the Lord had showed Moses": When on Mount Sinai with him.

"So he made the candlestick": That is, ordered it to be made, and took care that it was made exactly to the pattern he had of it. Otherwise Bezaleel was the artificer; and so the Targum of Jonathan here expresses him by name.

The "gold" symbolized God. Jesus (the Light), is God the Son, or God the Word.

Exodus 25:31-32 "And thou shalt make a candlestick [of] pure gold: [of] beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same." "And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side:"

We could go on with this description, but you can read it in the rest of (Exodus chapter 25). The idea is that there was a candlestick with 6 extra flutes, three on each side. All together there were 7 places of burning.

Verses 5-26: This ceremony set apart the Levites to the service of the Lord. Their dedication was a feature of the overall description of the dedication of the tabernacle.

Verses 5-22: Here the "Levites" were dedicated "as a gift to Aaron and to his sons". They would assist the priests in "their service in the tabernacle". The dedication process included having water sprinkled on them, shaving their entire bodies, and washing their clothes, all symbols of cleansing. They were presented in a manner similar to an "offering".

The dedication of the Levites was to take the place of the firstborn (verses 16-17; Exodus 13:2). The sin offering and the burnt offering "make an atonement for the Levites", whereas they in turn "make an atonement for the children of Israel". The Levites were "to do the service of the tabernacle and the congregation" (verse 15), and are said to be wholly given unto me from among the children of Israel" (verses 16, 18), that is, to the Lord. Israel would be protected from the "plague" through the ministry of the Levites. Mass death often was the result when men provoked God's anger (Exodus 12:13; 30:12; Num. 16:46, 48; Joshua 22:17; compare Num. 25:9). Because men who are defiled by sin dare not approach the holy God lest judgment break forth (Exodus 19:10-24).

Numbers 8:5 "And the LORD spake unto Moses, saying,"

This is a break from the message of the candlestick.

Numbers 8:6 "Take the Levites from among the children of Israel, and cleanse them."

"Cleanse": In contrast to the priests who were consecrated (Exodus 29:1, 9), the Levites were cleansed. According to (verse 7), this cleansing was accomplished by first, the sprinkling of water; second, the shaving of the body; and third, the washing of the clothes. This cleansing of the Levites made them pure so they might come into contact with the holy objects of the tabernacle. Similar requirements were given for the cleansing of the leper in (Lev. 14:8-9).

The entire Levitical tribe was not to be the ministers in the sanctuary, and they were not dedicated in the same manner as Aaron and Aaron's sons. In a sense, these Levites are like the congregation. They are cleansed, like water baptism. They may not be called to minister in the church, but they serve God. God is constantly showing in types and shadows, the Christians and their relationship to God. The Levites shadow the congregation. They are separated out from the world. They are baptized in water and cleansed. They are set aside for God's purpose. Only one of the three tribes of Levi actually become priests in the tabernacle.

Numbers 8:7 "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."

Literally, "sin water:" i.e., water to cleanse from sin. No doubt taken from the laver of the sanctuary, which was used by the priests for purification before they went into the tabernacle to minister (compare Num. 5:17; Exodus 30:18).

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

"And Let them shave all their flesh": Literally, cause the razor to pass over all their flesh. A different word is used in (Lev. 14:8-9), to denote the more complete removal of the hair which was enjoined at the cleansing of the leper.

And let them wash their clothes, and so make themselves clean": The bodies of the priests were washed at their consecration (Lev. 14:8-9). And those of the lepers at their cleansing (Lev. 8:6). But the Levites, who were not brought into such immediate contact with the holy things as the priests, were only required to wash their clothes. Which was an ordinary preparation for Divine worship (Exodus 19:10; compare Gen. 35:2).

This sprinkling is very much like many protestant churches do. They sprinkle the water on their heads to purify them. The shaving and washing of their clothes are an outward cleansing. The key to this is "make themselves clean". This outward cleansing could be symbolic of doing away with the filth of the world.

Hebrews 9:10 "[Which stood] only in meats and drinks, and divers washings, and carnal ordinances, imposed [on them] until the time of reformation."

Hebrews 10:22 "Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."

Numbers 8:8 "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."

Of two years old, as the Jewish writers gather from the other in the next clause, being called the second. Though the wise men say one of three years old is fit for such a sacrifice. Nay, others say, if four or five years old. But the decision is according to the wise men.

"With his meat offering, even fine flour mingled with oil": Which always went along with a burnt offering, and consisted of three tenth deals of fine flour, and half an hin of oil (Num. 28:12).

"And another young bullock shalt thou take for a sin offering": Which was the offering for the sin of the whole congregation of Israel, through ignorance. And this being for all the Levites, and they being instead of the firstborn of Israel, such an offering was required. And though there was no particular sin charged upon them, but it became necessary for their perfect cleansing and expiation.

We know the animal above, was to be the substitute for their sins. They put their hands on the head of the sacrificial animal, and transferred their sins to it. Jesus is our Substitute.

Romans 8:3 "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:"

2 Corinthians 5:21 "For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him."

Numbers 8:9 "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:"

"The whole assembly of the children": Since the Levites took the place of the firstborn, who had acted as family priests among the people of Israel (see verses 16-18), all of the congregation of Israel showed their identification with the Levites by the laying on of their hands.

This is to be a public declaration of their faith. The entire 12 tribes of Israel will witness the separation of the Levites for God's service.

Numbers 8:10 "And thou shalt bring the Levites before the LORD: and the children of Israel shall put their hands upon the Levites:"

From the door of the tabernacle, to the altar of burnt offering, where the Lord was in some sense present to accept the sacrifices offered to him.

"And the children of Israel shall put their hands upon the Levites": As were used to be put upon sacrifices, for the Levites were themselves offered for an offering of the children of Israel, as is expressed in (Num. 8:11). By which rite they signified that they voluntarily parted with them, and gave them up to the Lord, and transferred their service to them, in which they were to serve in their stead. These, according to some Jewish writers, were the firstborn of Israel that laid their hands on the Levites. A type of the general assembly and church of the firstborn. Or rather the princes and heads of the tribes, who represented the whole body. Some think by this rite is signified the consent of the people in the designation and appointment of the ministers of the word to their work and office. But what in the New Testament seems to answer to this is, the laying of the hands of the presbytery on ministers of the word (1 Tim. 4:14).

In this laying on of their hands, they have lain their responsibility to serve God on the Levites. The firstborn belonged to God to serve Him. The families bought them back with 5 shekels of silver. Now this is showing their responsibility to serve is transferred to the Levites.

Numbers 8:11 "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."

Or "wave" them, as a wave offering, which was moved to and fro, backwards and forwards. Not that they were actually so waved and moved to and fro by Aaron (which could not be done by him). Though it is possible he might make such a motion himself, and they might do the like after him, thereby signifying that they belonged unto the Lord of the whole earth. And some think this testified their readiness to serve the Lord. To which may be added their constant employment in his service, being always in motion. Doing one piece of service or another continually. As the people of God, and especially the ministers of the word, should be always abounding in the work of the Lord. Ainsworth supposes that the troubles and afflictions of the ministers of God are figured hereby.

"For an offering of the children of Israel": To the Lord, hereby devoting them to his service.

"That they may execute the service of the Lord": For them, in their room and stead, do what otherwise they must have done (see Num. 3:7). With this compare (Isa. 66:20).

They are the substitutes for the firstborn. The Levites belong to God, in place of the firstborn belonging to Him. They are dedicated to do service to God.

Numbers 8:12 "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."

Or "on the head"; on the head of every one of them, as Aben Ezra. Thereby, as it were, transferring their sins to them. For these were to make atonement for them, as the latter part of the verse shows. And this was a figure of the imputation of sin to Christ, and taught that doctrine, and led the faith of the offeror to the sin bearing and sin atoning Savior.

"And thou shall offer the one for a sin offering, and the other for a burnt offering, unto the Lord": That is, shall order to be offered. For not Moses, but Aaron, offered these offerings, as Aben Ezra observes. Of which this is a proof, that Aaron is said to make the atonement for them (Num. 8:21). For which purpose these sacrifices were offered, particularly the first. And the latter by way of thanksgiving for atonement made by the former: so it follows.

"To make an atonement for the Levites": Who could not be admitted to service until their sins were expiated. As no man is worthy to be employed in the work of God, but such for whom reconciliation for their sins is made by the blood and sacrifice of Christ. By which they are purged from dead works to serve the living God.

The Levites transferred their sins on to the head of the animals. Their sins will be burned up with the bullocks.

Numbers 8:13 "And thou shalt set the Levites before Aaron, and before his sons, and offer them [for] an offering unto the LORD."

After atonement was made for them, as Aben Ezra observes. Then they were presented to Aaron and his sons, to whom they were given to their ministers, and assistants to them.

"And offer them for an offering unto the Lord": Or, and "waved them", etc., as before. That is, order them to be waved. Not by Moses, but Aaron did this, and indeed was done already. And therefore should rather be rendered, as by Bishop Patrick, after thou hast offered, or waved them.

The Levites are God's. They are His in every way. They will now serve in whatever capacity God sees fit.

Numbers 8:14 "Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine."

By sprinkling the water of purification upon them. By offering sacrifices for them. By presenting them before the Lord, with the hands of the people of Israel put upon them. By offering and waving them before the Lord, and by setting them before Aaron and his sons, as their ministers.

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

This is in a different sense than the Israelites in entirety. The other Israelites, except for the Levites, have a private life. The Levites do not. They are the property of God.

Numbers 3:45 "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."

Numbers 8:15 "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."

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

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

"And thou shalt cleanse them, and offer them for an offering": Cleanse them by sprinkling the water of purifying on them, and offer them by waving them as before. And indeed this is no new thing which is here observed, but what was already done. And therefore should be rendered, "when thou shalt have cleansed them", or "after thou hast cleansed them" etc.

Some of the Levites carry the curtains of the temple, when they move. Others carry the boards, when they move. Some such as Aaron and his sons, work in the ministry of the tabernacle, and handle the holy things. They are an offering unto God.

Numbers 8:16 "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."

All of them, entirely, and most certainly. Or because of their being twice given, first to the Lord by the children of Israel, and then by the Lord to Aaron and his sons, as Chaskuni. Though Jarchi interprets it of the different parts of their service they were devoted to. Given for bearing and carrying the vessels of the sanctuary, and given for the song, or to be singers in the temple.

"Instead of such as open, every womb, even instead of the firstborn of all the children of Israel have I taken them unto me" (see notes on Num. 3:12 and 3:13).

This is a repeat of an earlier statement. I believe anyone contemplating going into the ministry should take careful note of this. This is saying, that once you are dedicated to the service of God, you no longer have a private life. You belong to God 24 hours a day and 365 days a year. You no longer make decisions about your life. You are under the total control of the Lord. You follow His instructions in all avenues of your life. He is your Lord.

Numbers 8:17 "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."

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

"In the day that I smote every firstborn in the land of Egypt": Both of men and beasts.

"I sanctified them for myself": Claimed them as his own, and set them apart for his own use. Or ordered them to be set apart (see Exodus 13:2).

The last of the ten plagues that came on Egypt, was the death of the firstborn. The Hebrew firstborn were spared, because there was blood applied over the doors of their homes. They were in effect, bought with that blood. Their lives were spared by the blood of the lamb over the door. Those spared belonged to God from that moment on. "Sanctified" means set aside for God's purpose. All Christians are bought with the blood of the Lamb (Jesus Christ). We are not our own, we belong to God.

Numbers 8:18 "And I have taken the Levites for all the firstborn of the children of Israel."

Gave up his right in the firstborn, and instead of them took the Levites for his use and service (see Num. 3:12).

Now we see again, the substitution of the Levites for the firstborn.

Numbers 8:19 "And I have given the Levites [as] a gift to Aaron and to his sons from among the children of Israel, to do the service of the 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."

"A gift to Aaron": The Levites were given by God to assist the priests.

"No plague" (see note on 1:53).

The servile work that the Levites did is, in a way, atonement for what all of Israel should have been doing. They would not keep the law of God in the way He expected. This is the Levitical tribe doing it for them. All of the Israelites were bound to be holy, but the Levites became holy for them.

Numbers 8:20 "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."

The several parties concerned in the consecration of the Levites. These;

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

This just means that Moses carried God's wishes out in detail pertaining to the Levites.

Numbers 8:21 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.

From sin, by the sprinkling of the sin water, or water of purification on them (Num. 8:7).

"And they washed their clothes": That they might have no defilement about them, neither in their bodies, nor in their garments.

"And Aaron offered them as an offering before the Lord": A wave offering, as in (Num. 8:11).

"And Aaron made an atonement for them to cleanse them": By offering the sacrifices for them (Num. 8:12).

They purified themselves, and were purified by the ceremonial washings as well. When they were prepared, God presented them before the Lord.

Numbers 8:22 "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."

Into the court of the tabernacle, being at the door of it when the above rites and ceremonies of their consecration were performed.

"To do their service in the tabernacle of the congregation, before Aaron and his sons": In their presence, and by their order, as they should direct them.

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

The Levites had different jobs to do. This just means they reported to Aaron, to perform the tasks God had set out for them to do.

Verses 23-26: The Levites began serving in the tabernacle at age 25, but not until age 30 were they allowed to carry the tabernacle (4:3). The five years of service probably prepared them for the task, similar to a mentoring period. The age was lowered to 20 during the time of David (1 Chron. 23:25).

Numbers 8:23 "And the LORD spake unto Moses, saying,"

We are being reminded that these are not Moses' wishes, but are orders spoken to Moses by the LORD. At the same time, he gave the instructions about the consecration of the Levites. The time of their entrance on their service, and of leaving it, was fixed.

"Saying": As follows.

Numbers 8:24 "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:"

"Twenty and five years old": The Levites were to begin their service in helping the priests at age 25. However, in 4:3 the age of commencement is 30. A rabbinic suggestion was that the Levites were to serve a 5-year apprenticeship. A better solution can be discovered by noting the differing tasks in the two chapters. Numbers chapter 4 dealt with the carrying of the tabernacle, while here they helped in the service in the tabernacle. A Levite began serving in the tabernacle at 25 and carrying the tabernacle at 30. In both cases, his service ended at age 50. David later lowered the age to 20 (see 1 Chron. 23:24, 27; compare Ezra 3:8).

We read earlier, that their actual serving began when they were thirty years old, and lasted until they were fifty years old. I believe the difference here is possibly, that they were in training from the time they were 25 until they were thirty. Then at the age of thirty, they started the actual performance of their ministry. The word "wait" is a giveaway to that.

Numbers 8:25 "And from the age of fifty years they shall cease waiting upon the service [thereof], and shall serve no more:"

The heavy service of it.

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

Some of this service required a great deal of stamina. The carrying of the heavy boards would be one example. A person tires more easily after the age of fifty. Perhaps that is why the time for their service to cease is given as 50 years.

Numbers 8:26 "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."

Into the court of the tabernacle, being at the door of it when the above rites and ceremonies of their consecration were performed.

"To do their service in the tabernacle of the congregation, before Aaron and his sons": In their presence, and by their order, as they should direct them.

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

This is speaking of them not having other jobs. They work for the LORD. Some of them are like caretakers of the tabernacle.

Numbers Chapter 8 Questions

1. Where was the LORD, when He spoke to Moses?

2. The _______ lamps shall give light over against the candlestick.

3. Who was responsible for the lights?

4. _________ is the Light of the world.

5. Who does the "candlestick" symbolize?

6. What happens, when Jesus comes and dwells within us?

7. The "Bread" in the tabernacle symbolizes what?

8. What, besides physical light, does the Light bring?

9. Who lighted the lamps?

10. The work of the candlestick was of __________ _______.

11. The _________ symbolizes God.

12. Describe the candlestick.

13. Who, of the Levites, was Moses to cleanse?

14. What is this cleansing like?

15. What is God constantly showing in the types and shadows?

16. They sprinkled the water on their heads to _________ them.

17. Why did they put their hands on the head of the sacrificial animal?

18. What is verse 9 speaking of?

19. What had they done to the Levites, when they laid their hands on them?

20. They are substitutes for the _____________.

21. What happened to the sins of the Levites?

22. What is the difference in the Israelites all belonging to God, and the Levites belonging to God?

23. Why should a person going into the ministry think seriously, before doing it?

24. What was the last of the ten plagues in Egypt?

25. How was the firstborn of the Hebrews saved?

26. Why is the age of service here 25, instead of 30 years?

27. Some of the work required a great deal of ____________.

Numbers Chapter 9

Verses 1-14: The call from the Lord to keep the Passover led to an inquiry from those whose uncleanness kept them from obeying. This request led to an amplification of the requirement by the Lord. This was the second Passover.

This epistle concluded the section (7:1 - 9:14), relating events that took place before the census of (1:1). The issue at stake was what to do with "certain men, who were defiled by the dead body of a man". Could they celebrate "Passover" The answer is "yes," but one month later. But it is added that if "the man ... is clean, and is not in a journey, and forbeareth to keep the Passover", he "shall be cut off". It is a threat of sudden death at the hands of God (Lev. 17:4, 9; 20:6, 18; 23:29; Num. 15:30-31; 19:13). Note in the New Testament the need for observing Christ's Passover as the true paschal lamb (see in the book of John).

John 6:53 "Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you."

This is the very thing we are doing when we take communion. We eat the unleavened bread in memory of Jesus sacrificing His body on the cross for us; taking our sins upon His body, nailing the sins of the world to the cross.

Verses 1-5: This second "Passover" would still follow the ordinances established by the Lord when the Israelites were in Egypt (Exodus 12:1-16; Deut. 16:1-2).

Numbers 9:1 "And the LORD spake unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying,"

"The first month": The events recorded in these verses precede the beginning of the census in chapter 1, but follow the dedication of the tabernacle in chapter 7.

This gives a specific time, which precedes much that we have already been reading.

Numbers 9:2 "Let the children of Israel also keep the passover at his appointed season."

Though this ordinance was enjoined the people of Israel, and observed by them at the time of their coming out of Egypt, and had been since repeated (Lev. 23:5). Yet without a fresh precept, or an explanation of the former, they seemed not to be obliged. Or might not be sensible that they were obliged to keep it, until they came into the land of Canaan (Exodus 12:25). And therefore a new order is given them to observe it.

"At his appointed season": And what that season is, is next declared.

Passover is to celebrate the night the Hebrews were spared from the loss of their firstborn in Egypt. Death passed over the houses that had the blood of a lamb over the door. At the very same time every year, they were to remember that night, and be thankful to God. The Passover had been made an ordinance forever, but we do not read where they kept it during their wilderness wanderings. All of this was a type and shadow of our Passover Lamb (Jesus Christ).

1 Corinthians 5:7-8 "Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us:" "Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened [bread] of sincerity and truth."

Numbers 9:3 "In the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it."

"At even": The time between the end of one day and the beginning of the next. See (Exodus 12:6).

The law did not leave any room for excuses for not keeping the Passover. Notice (at even). This Passover was a shadow of the great Passover, when the Lamb of God shed His blood for all mankind. The Jewish day began at approximately 6 in the evening and continued to 6 the next evening. This is how Jesus ate Passover with His disciples just after 6. He was captured and tried during the night. At 9 A.M. in the morning, He was Crucified. At 3 that afternoon, He commanded His Spirit to leave His body. He was the Passover Lamb before 6 on the very same day He had eaten with the disciples. All of these things happened between 6 P.M. and 6 P.M. He was even in the tomb before 6 P.M. This day is a day God had set aside for this purpose. To vary the day, is to disbelieve. This 14th day in their first month is very similar to our April. Our date varies, because the Jews month changes with the full moon.

Numbers 9:4 "And Moses spake unto the children of Israel, that they should keep the passover."

The time now drawing nigh for the observation of it. It being now almost a year since their coming out of Egypt.

That very first Passover should be fresh in their minds. They should remember well the Passover which brought them new life. Moses tells the people to keep Passover.

Numbers 9:5 "And they kept the passover on the fourteenth day of the first month at even in the wilderness of Sinai: according to all that the LORD commanded Moses, so did the children of Israel."

No mention is made of keeping the feast of unleavened bread seven days, only of the Passover. Which indeed was only enjoined at this time, though the feast of unleavened bread used to follow it, and did in later times. But perhaps it would not have been an easy matter to have got the flour to make it of, sufficient for so large a body of people. For seven days together in the wilderness; though they might be able to furnish themselves with what was enough for one meal from the neighboring countries. And especially from Midian, where Jethro, Moses's father, lived. And which was not very far from Sinai, where the Israelites now were.

"According to all that the Lord commanded Moses, so did the children of Israel": Which is observed to their honor. Though Jarchi gives this as a reason why this book does not begin with this account, as the order of things seems to require. Because it was to the reproach of the Israelites, that all the forty years they were in the wilderness they kept but this Passover only. The reason of which was, because of the omission of circumcision during that time. Through the inconveniences of travelling, and the danger of circumcision in it, without which their children could not eat of the Passover (Exodus 12:48).

This was the first remembrance of that Passover. They did as Moses commanded.

Verses 6-13: The ritual uncleanness of these men presented a problem for them on the day of Passover. Here is an example of Yahweh making a new provision for the good of people in particular situations (something seen again in chapters 27 and 36 regarding the daughters of Zelophehad). This was especially important here, because a person who ignored his opportunity to keep the Passover would be "cut off" from the community (Exodus 12:15). However, the Lord's gracious exceptions were never to be taken as reasons to disregard His commands.

Numbers 9:6 "And there were certain men, who were defiled by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron on that day:"

"Defiled": Ceremonially unclean because of contact with a dead body. See (note on 5:2).

Many believe the two men to be Mishael and Elizaphan, who had just recently buried Nadab and Abihu. Those who touched a dead body were considered unclean for seven days.

Numbers 9:7 "And those men said unto him, We [are] defiled by the dead body of a man: wherefore are we kept back, that we may not offer an offering of the LORD in his appointed season among the children of Israel?"

To Moses, who was the chief magistrate, though Aaron was the high priest. Jarchi says, they were both sitting together when the men came, and put the question to them. But it was not proper to speak to one after another. For if Moses knew not, how should Aaron know? Says he; the more difficult matters were brought to Moses, and he gave answers to them.

"We are defiled by the dead body of a man": They had touched it, or had been where it was, or at the funeral of it, and so were defiled. This they knew was their case by a law before mentioned, and which they speak of. Not as a sin purposely committed by them, but as what had unhappily befallen them. And they could not avoid; and express their concern, that upon this account they should be deprived of the ordinance of the Passover and as this confession shows an ingenuous disposition, so what follows. A pious, religious, and devotional frame of mind.

"Wherefore are we kept back, that we may not offer an offering of the Lord in his appointed season among the children of Israel?" They speak very honorably of the ordinance of the Passover; they call it "an offering of the Lord". The Passover lamb being a slain sacrifice; and this offered to the Lord, by way of thanksgiving. For, and in commemoration of, their wonderful deliverance out of Egypt. And done in faith of Christ the Passover, to be sacrificed for them. And it gave them much uneasiness that they were debarred by this occasional and unavoidable uncleanness, that was upon them, from keeping it. And what added to it was, that they could not observe it on the day which the Lord had appointed. And when the whole body of the children of Israel were employed in it. For it is no small pleasure to a good man to observe every ordinance of God in the manner and at the time he directs to. And his people in general are attending to the same. And the rather they were urgent in their expostulations, because it is said, this was the seventh and last day of their pollution, when they should be clean at evening. And the Passover was not to be eaten until the evening, and therefore so earnestly expostulate why they should be kept back from it.

They had been out of the camp, because of their uncleanness. They did the right thing, coming to inquire what they should do.

Numbers 9:8 "And Moses said unto them, Stand still, and I will hear what the LORD will command concerning you."

Where they were. Aben Ezra says, at the door of the tabernacle of the congregation.

"And I will hear what the Lord will command concerning you": As it was a singular case, of which there had been no instance before. Moses would not determine anything about it himself, but would inquire of the Lord his mind and will concerning it. And for that purpose, very probably, went into the most Holy Place, where the Lord had promised to meet him and commune with him. From off the mercy seat, about any matter of difficulty he should inquire about (Exodus 25:22).

It appears, there had been no ordinance pertaining to this specific thing at this time. Moses inquired of God, what should be done.

Numbers 9:9 "And the LORD spake unto Moses, saying,"

From between the cherubim, after he had laid the case before him, and he gave him an answer.

When Moses inquired of the LORD, He answered him immediately.

Numbers 9:10 "Speak unto the children of Israel, saying, If any man of you or of your posterity shall be unclean by reason of a dead body, or [be] in a journey afar off, yet he shall keep the Passover unto the LORD."

"Any man ... of your posterity": This word from the Lord was not only for the current situation, but it was a continuing ordinance for Israel. If a man was unable to eat the Passover because of uncleanness or because he was away from the land, he could partake of the Passover on the fourteenth day of the second month.

Even these things of separation do not exempt a person from keeping Passover. The handling of this situation set a pattern for generations to come. They were setting a precedent.

Numbers 9:11 "The fourteenth day of the second month at even they shall keep it, [and] eat it with unleavened bread and bitter [herbs]."

The mouth Iyar, as the Targum of Jonathan, which answers to part of our April and part of May. So that there was a month allowed for those that were defiled to cleanse themselves. And for those on a journey to return home and prepare for the Passover, which was not to be totally omitted, nor deferred any longer. And it was to be kept on the same day of the month, and at the same time of the day the first Passover was observed. Still the more to keep in mind the saving of their firstborn; and their deliverance out of Egypt at that time. An instance of keeping such a Passover we have in (2 Chron. 30:1).

"And eat it with unleavened bread and bitter herbs": In the same manner as the first Passover was eaten (Exodus 12:8). Only no mention is made of keeping the feast of unleavened bread seven days, which some think those were not obliged unto at this time. Only to keep the feast of the Passover.

The only adjustment God made for them, was a one month delay of observing. The very same requirements, of unleavened bread and bitter herbs, are to be eaten.

Numbers 9:12 "They shall leave none of it unto the morning, nor break any bone of it: according to all the ordinances of the passover they shall keep it."

None of the flesh of the Passover lamb, what was left was to be burnt with fire (Exodus 12:10).

"Nor break any bone of it": The same was enjoined (see note on Exodus 12:46).

"According to all the ordinances of the passover they shall keep it": As when observed in its time, excepting the feast of unleavened bread, which followed the first Passover. And those rites which were peculiar to the Passover, as kept at their first coming out of Egypt; as the sprinkling the blood of the lamb on the doorposts, eating it in haste, etc.

This text is alluded to in (John 19:36).

This symbolizes the body of the Lord Jesus. Jesus had no broken bones, so the bones were not to be broken in this sacrifice.

Exodus 12:46 "In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof."

John 19:36 "For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken."

Every aspect of the Passover was to be kept, but one month later.

Numbers 9:13 "But the man that [is] clean, and is not in a journey, and forbeareth to keep the passover, even the same soul shall be cut off from among his people: because he brought not the offering of the LORD in his appointed season, that man shall bear his sin."

"Cut off": If any Israelite did not keep the Passover at the appointed time and was not unclean or away from the land, he was to be "cut off", which implies that he was to be killed.

The person that would do such a thing as this is, in effect, denying God. This is the basis of their lives. Those who do not observe this in remembrance of what God did for them, are truly not His. The blessings are not for him. This is like denying Christ, and the great sacrifice He made for us. The way to life is through the blood of Jesus.

Hebrews 10:28-29 "He that despised Moses' law died without mercy under two or three witnesses:" "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?"

Numbers 9:14 "And if a stranger shall sojourn among you, and will keep the passover unto the LORD; according to the ordinance of the passover, and according to the manner thereof, so shall he do: ye shall have one ordinance, both for the stranger, and for him that was born in the land."

Foreigners living with the Israelites were allowed to celebrate the Passover but had to follow the prescribed rites (including circumcision; Exodus 12:48).

"One ordinance" means that strangers were not to improvise, nor were they to incorporate Israel's rites with their own. They were to do all the things required of the Hebrew people.

A non-Israelite who wished to participate in the Passover would be required to be circumcised.

Exodus 12:48-49 "And when a stranger shall sojourn with thee, and will keep the Passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof." "One law shall be to him that is home born, and unto the stranger that sojourneth among you."

This is the same thing as the church. If a person desires to take communion with you, he must believe in the Lord Jesus Christ. "Communion" is a remembrance of His shedding His blood and giving His body, that we might be saved.

Verses 15-23: See (Exodus 40:34-38). The cloud, the visible symbol of the Lord's presence, was continually sitting above the tabernacle. The movement of the cloud was the signal to Israel that they were to travel on their journey.

This event goes back to the first day of the second year (Exodus 40:2). This passage elaborates and develops Exodus 40:34-38), in a poetic fashion. God would perfectly guide and lead them into the Promised Land, "at the commandment of the Lord they pitched ... and according to the commandment of the Lord they journeyed" (verses 18, 20). Up to this point they "kept the charge of the Lord, at the commandment of the Lord by the hand of Moses (verse 23).

Numbers 9:15 "And on the day that the tabernacle was reared up the cloud covered the tabernacle, [namely], the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning."

"Tabernacle was reared up": The presence of the Lord arrived when the tabernacle was completed and raised up on the first day of the first month of the second year after they had come out of Egypt.

The fire and the smoke were an outward sign to let the people know that God was with them. The presence of the LORD was in the smoke.

Deuteronomy 5:24 "And ye said, Behold, the LORD our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth."

Hebrews 12:29 "For our God [is] a consuming fire."

This is the very same fire that was in the middle of the wheel in Ezekiel.

Numbers 9:16 "So it was always: the cloud covered it [by day], and the appearance of fire by night."

"Cloud ... fire": The presence of the Lord which was seen in the cloud by day became a fire that was seen at night (compare Lev. 16:2).

God's presence was with them day and night.

Exodus 13:21 "And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:"

As long as God's children were in the wilderness, His presence remained with them day and night.

Numbers 9:17 "And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents."

Or went up from it, higher than it was before, yet not out of sight, but hung as it were hovering in the air over the tabernacle, but at some distance from it. This was done by the Lord himself.

"Then after that the children of Israel journeyed": As soon as they saw the cloud moving upwards, the Levites took down the tabernacle, and each took their post assigned them in the carriage of it. And the priests blew their trumpets mentioned in (Num. 10:2). And the whole camp moved and marched on in their journey.

"And in the place where the cloud abode, there the children of Israel pitched their tents": When it stopped and remained without any motion, it was a signal to the children of Israel to stop also. And to set up the tabernacle, and pitch their tents about it by their standards. And according to the order of encampment which had been given them.

They were led of God. It would be so much better for Christians today, if we would realize that the Spirit of God will lead us now, if we will follow. God never changes. We are the ones that change.

Numbers 9:18 "At the commandment of the LORD the children of Israel journeyed, and at the commandment of the LORD they pitched: as long as the cloud abode upon the tabernacle they rested in their tents."

Or "mouth of the Lord". Not that there was any command in form given, or any audible voice heard, directing when to march. But the removal of the cloud was interpretatively the order and command of God for them to move also.

"And at the commandment of the Lord they pitched": Their tents. When the cloud stopped, they understood that as a signal to them, as a token of the will of God that they should stop likewise. It was to them as an authoritative command, which they obeyed.

"As long as the cloud abode upon the tabernacle, they rested in their tents": Whether a longer or a shorter time, as is after expressed.

The cloud would rise, so that the entire group could see and follow. When it was time for them to stop and set the tabernacle up, the cloud would descend upon the spot. It left no doubt, what the wishes of God were.

Numbers 9:19 "And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the LORD, and journeyed not."

Or years, for days are sometimes put for years. And in some places the cloud tarried several years; or however. If it stayed but a month or a year in any place, as in (Num. 9:22);

"Then the children of Israel kept the charge of the Lord, and journeyed not. They not only kept watching when it would move, or set sentinels for that purpose to observe it, but they kept the charge, order, or commandment, which the tarrying of the cloud was a token of. And did not attempt to proceed in their journey until they had an intimation so to do by its motion. And all this while, likewise, the tabernacle being up, they observed all the precepts and ordinances of the Lord in the service of it.

It appears that no one questioned the leading of the cloud and fire. It was apparent enough to all of them that this was God leading them. They had actually heard the voice of God from the mountain, when He first spoke the 10 commandments. It had frightened them so badly, they asked Moses to speak to God for them. This cloud and fire (visible to all), reassured them of God's presence. When the cloud stopped, it was time for them to stop.

Numbers 9:20 "And [so] it was, when the cloud was a few days upon the tabernacle; according to the commandment of the LORD they abode in their tents, and according to the commandment of the LORD they journeyed."

Or "days of number", which were so few that they might be easily numbered. The Targum of Jonathan interprets them of the seven days of the week. As if the sense was, when the cloud rested a week on the tabernacle.

"According to the commandment of the Lord they abode in their tents": During these few days, be they a week, or more, or less.

"And according to the commandment of the Lord they journeyed": When it removed from the tabernacle.

The ordering of the march was not from Moses, but God. This causes me to believe God would rest them from this desert journey a time, and then carry them again.

Numbers 9:21 "And [so] it was, when the cloud abode from even unto the morning, and [that] the cloud was taken up in the morning, then they journeyed: whether [it was] by day or by night that the cloud was taken up, they journeyed."

The whole night, during which time they rested in their beds.

"And that the cloud was taken up in the morning, then they journeyed": Whether it was by day or night that the cloud was taken up, they journeyed. Whether at morning or midnight. For sometimes, as Aben Ezra observes, they travelled in the night. Whenever their sentinels gave notice that the cloud was taken up, even though at midnight, they arose and prepared for their journey. And by this it is evident, that the appearance by day and night was the same body called the cloud, though beheld in a different view. In the daytime as a cloud, in the nighttime as fire.

You would think it would be too dark for them to travel by night, but the fire was so bright, it gave light to this near 3 million people. This is not just an ordinary fire or Light. God is the source of all Light. He could cause as much light as was needed to shine. It would, probably, have been cooler to travel at night. Whatever the reason, they moved when God commanded, night or day.

Numbers 9:22 "Or [whether it were] two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not: but when it was taken up, they journeyed."

Sometimes it tarried but half a day, sometimes a whole day, sometimes two days, at other times a whole month, and even a year. A full year, as the Targum of Jonathan and Aben Ezra. Or a longer time, as the Vulgate Latin version, for in one place it tarried eighteen years, as Maimonides says; some say nineteen years, as in Kadesh-barnea.

"Remaining thereon, the children of Israel abode in their tents, and journeyed not": So that, as the same writer observes, it was not because the children of Israel lost their way in the wilderness and wandered about, not knowing where they were. Or which way they should go. Hence the Arabians call the wilderness, the wilderness of wandering. Nor that they were so long wandering in it as forty years, but because it was the will of God that should stay so long at one place, and so long at another. Whereby their stay in it was protracted to such a length of time, according to his sovereign will.

"But when it was taken up they journeyed": Though they had continued ever so long, and their situation ever so agreeable.

It appears, there was no certain number of days they moved, or stayed in one place. If God had a purpose for them staying in one place for over a year, they stayed. One of the most vivid examples of this in the New Testament, was the moving of Paul from place to place. Paul went where God sent him, and stayed as long as God wanted him to. Most ministers today follow the guidance of God. They will not go to minister in a place, unless they feel God sent them. They will not stay in a place, if they feel God wants them to leave. The true Christian should make Jesus his Lord, as well as his Savior. When He is Lord, He controls his moves.

Numbers 9:23 "At the commandment of the LORD they rested in the tents, and at the commandment of the LORD they journeyed: they kept the charge of the LORD, at the commandment of the LORD by the hand of Moses."

"Commandment ... commandment": The text emphasizes that Israel obeyed the Lord at this point in her experience. Throughout the wilderness wanderings, the Israelites could only journey as the cloud led them. When it did not move, they stayed encamped where they were.

The only times they went where the cloud did not lead them, they met with terrible defeat. I say once more, we should find out what the will of God is for our lives, and then walk in that will. Any other life we lead, will be a failure. They followed the commandments of God spoken through Moses. We must follow the commandments of God.

Numbers Chapter 9 Questions

1. What does Passover celebrate?

2. Why was the Hebrew firstborn not killed?

3. How long were they to celebrate Passover?

4. Who is the Christian's Passover Lamb?

5. When was it to be celebrated?

6. How could Jesus eat Passover with the disciples, and yet, be the Passover Lamb that same day??

7. To vary the day, is to ___________.

8. Their first month is similar to our _________.

9. Why should the first Passover be fresh in their minds.

10. Why were there some men who could not take Passover?

11. Many believe the men to be ____________ and _____________.

12. Who had they recently buried?

13. Was this excuse sufficient to exempt them from Passover?

14. What did Moses do, when they told him of the matter?

15. When would they take Passover?

16. Why was it important that they not break any bone of the Passover lamb?

17. Those who refuse to keep Passover are, in effect, doing what?

18. He that despiseth Moses' law died without mercy under _______ or _________ witnesses.

19. When a stranger practiced Passover, what must he do first.

20. "Communion" is a remembrance of what?

21. How did the people know God was in the tabernacle?

22. The cloud covered it by ________, and the fire by ________.

23. What will lead the Christians now, if we will follow?

24. Who ordered the march?

25. How often did they move?

26. They went where the cloud _________ them.

Numbers Chapter 10

Verses 1-10: Israel was also to be guided by the blowing of the two silver trumpets made by Moses. Both a call to gather and a call to march were communicated with the trumpets.

"Two trumpets of silver" were used to coordinate the movements of the tribes on their march through the wilderness. The cloud would guide them, but the trumpets would give more precise means of control. They actually complete and complement the means of divine guidance given (in 9:15-23). Trumpets like these were used in ancient Egypt from the sixteenth to the eleventh centuries B.C. in warfare and to summon people to worship. With the tabernacle in the middle of the camp, and the tribes situated in battle formation, the silver trumpets declared that God's people were in the army of the great King, preparing for a holy war of conquest. The trumpets are pictured on the arch of Titus in Rome.

Numbers 10:1 "And the LORD spake unto Moses, saying,"

When the following directions concerning the trumpets were given is not certain. It may be at the time when the order of the camps of Israel was fixed, and is here recorded before the journeying of them, which was one use they were to be put unto (Num. 10:2).

"Saying": As follows.

This is a break in the past message.

Numbers 10:2 "Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps."

"Trumpets": According to a Jewish tradition, these instruments were between 12 and 20 inches long and had a narrow tube that was flared at the end.

"Of a whole piece": The same description is given concerning the cherubim above the mercy seat. See (Exodus 25:18; 37:7).

These trumpets of silver are the same type of trumpet that will be blown, when the Lord blows the trumpet in the sky, to call us to heaven. "Silver" means redemption. That trumpet will call us to our redemption from this earth. These trumpets, in verse 2 above, are for the redeeming of the people as well. He assembles them for worship. He also blows those trumpets to cause them to follow Him. Notice, these trumpets were of one piece. They are not put together. There is only one redemption, and that is found in Jesus. By two, a thing shall be established.

Verses 3-4: "Blow with them ... one": The first function of the trumpets was to gather the people to the tabernacle. When both trumpets were blown, all adult males of the congregation were to gather. If only one trumpet was blown, the leaders were to come.

Numbers 10:3 "And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation."

With both the trumpets, in an even and continued sound, that is, the sons of Aaron.

"All the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation": To hear what was to be said unto them. Blowing both the trumpets together was a token that the whole congregation was called to meet together at the tabernacle. The door of which was the usual place of assembling. Especially on religious counts, for there also the Lord met them (Exodus 29:42).

The location that it is blown, shows us the spiritual value of the blowing of the trumpet. They assembled at the door of the tabernacle to hear from God. When they blow with both trumpets, all the people are to gather.

Numbers 10:4 "And if they blow [but] with one [trumpet], then the princes, [which are] heads of the thousands of Israel, shall gather themselves unto thee."

With only one of them, or but once, with one sounding. And that an even one as before.

"Then the princes, which are the heads of the thousands of Israel, shall gather themselves unto thee": And they only or alone, as Aben Ezra. By this token, or by this difference of blowing both trumpets, or only one. It was, easily known when the whole congregation or when the princes only were to meet Moses at the same place, the door of the tabernacle of the congregation. And all are to attend divine service, and the ministry of the word. Even the whole church of God, and all the members of it, high and low, rich and poor, princes and people.

This blowing of one trumpet is just for the leaders to come. It is interesting, to me, that all believers in Christ are "princes". We rule with the King (Jesus), as His subordinates.

Matthew 25:21 "His lord said unto him, Well done, [thou] good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord."

Revelation 20:6 "Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years."

Numbers 10:5 "When ye blow an alarm, then the camps that lie on the east parts shall go forward."

"Shall go forward": The second purpose of the trumpets was to give a signal indicating that the tribes were to begin their march. The exact difference between the blowing for the gathering at the tabernacle and for the march is not known. Jewish tradition said the convocation sound was a long steady blast, while the advance signal was a succession of 3 shorter notes.

The blowing of the trumpet to move the camp and the blowing of the trumpet to assemble, were undoubtedly different sounds from the same trumpet. The camps on the east were the tribes of Judah, Issachar, and Zebulun. It appears, they have the first place in the march, as we studied earlier.

Numbers 10:6 "When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys."

Another "tara-tan-tara".

"Then the camps that lie on the south side shall take their journey": The camps of Reuben, Simeon, and Gad, which were encamped on the south side of the tabernacle (Num. 2:10). And, as Josephus says, at the third sounding of the alarm, that part of the camp which lay to the west moved, which were the camps of Ephraim, Manasseh, and Benjamin (Num. 2:18). And at the fourth sounding, as he says, those which were at the north, the camps of Dan, Asher, and Naphtali (Num. 2:25). Which, though not expressed in the Hebrew text, are added in the Septuagint version, as they are to be understood.

"They shall blow an alarm for their journeys": For the journeys of the said camps, as a signal or token when they should begin to march.

The second blowing of the trumpet for moving the people was sounded, and those on the south moved. These were made up of the tribes of Reuben, Simeon, and Gad. If all of the people moved at the first blow of the trumpet, there would be utter confusion. This is orderly.

Numbers 10:7 "But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm."

At the door of the tabernacle of the congregation, and not to move in separate camps or bodies one after another.

"You shall blow, but you shall not sound an alarm": Blow with an even and uninterrupted sound, and not with a broken and quavering one. By which the congregation and camps were distinguished from one another. The same certain sound being given to each constantly, whereby they knew which were called to motion (see 1 Cor. 14:8). According to Ben Gersom blowing was a voice drawn out, and joined or continued. An alarm, a voice not joined, but broken.

As we said earlier there was a different sound from the trumpet for the gathering of the people, and for the alarm. The alarm was a shrill continuous sound, and the call to assemble was a different tone and shorter blasts from the trumpet.

Numbers 10:8 "And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations."

"For an ordinance": The blowing of the horns was to be a perpetual ordinance in Israel, calling the people to worship or to war.

Aaron and his sons (the priests), were the ones with authority to blow the trumpets. These silver trumpets were used for religious purposes. Even in the case of an alarm, it would have come from them. In the beginning, they had great authority over all aspects of the lives of the Israelites.

Numbers 10:9 "And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies."

That enters in to invade it, to besiege cities, and distress the inhabitants of it.

"Then ye shall blow an alarm with the trumpets": A "tara-tan-tara" with both of them, to call the several tribes together to join against the enemy. Or to call them to fasting and humiliation, to repentance and prayer. And to seek the Lord in the exercise of these, and cry for help and assistance, for victory and salvation. For, as Ben Gersom observes, by this alarm their hearts would be broken and become contrite, and they would return to the Lord. And he would have mercy on them when they pray unto him. For such a sound makes a man's heart shake and tremble, according to (Amos 3:6; see Jer. 4:19). This is a third use of the trumpets. And in a mystical sense it may be observed, that saints are in a militant state. And have many enemies that come in to them to oppress them, sin, Satan, and the world. And the Gospel calls and encourages them to fight, furnishes them with armor, and assures them of victory. And directs them where to fight and with whom, and bids them endure hardness as good soldiers of Christ.

"And ye shall be remembered before the Lord your God": For a book of remembrance is written for them that fear God, humble themselves before him, and pray unto him.

"And ye shall be saved from your enemies": As Israel from their temporal, so the people of God from their spiritual enemies, being made more than conquerors through him that loved them.

When the trumpet was blown for the purpose of war, the priests blowing it showed God's approval of the battle, and they would not lose. When God was with them in war, they did not lose.

Numbers 10:10 "Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I [am] the LORD your God."

When they should return from the enemy's country conquerors, or have vanquished the enemy that came against them into their own land. And so would fix a day of rejoicing, like the days of Purim, and the seven days when Hezekiah rejoiced, as Aben Ezra observes. And so any time of rejoicing on