Exegetical and Hermeneutical Commentary of Numbers 1:47
But the Levites after the tribe of their fathers were not numbered among them.
47 54. The Levites were not to be numbered as fighting men, but were assigned other duties on the march. These duties are stated more fully in chs. 3, 4.
Fuente: The Cambridge Bible for Schools and Colleges
When a census of the tribe of Levi takes place. Num 3:15; Num 26:62, all the males are counted from a month old and upward, and not, as in the other tribes, those only who were of age for service in the field.
Num 1:48
had spoken – Render spake. The formal appointment is only now made, in reward for their zeal Exo 32:26-29, though reference to their future office appears previously in Lev 25:32 ff, and they had already acted as assistants to the priests (compare Exo 38:21).
Fuente: Albert Barnes’ Notes on the Bible
Num 1:47-54
The Levites . . . were not numbered.
The Levites and their service an illustration of the Christian ministry
The Levites were exempted from military service, and set apart for the service of the tabernacle. In any wise arrangement of the affairs of human society provision will be made for the requirements of the spiritual nature of man.
I. The true christian minister should manifest some fitness for the work before he is designated thereto. In determining the trade which their sons shall learn, wise parents will consider their respective inclinations and aptitudes. An artist would perhaps make a poor minister; a successful merchant might utterly fail as a barrister. Is there less aptitude required in the work of the gospel ministry than in the other pursuits of life? Adaptation of voice, of mind, of character, &c.
II. The true christian minister is called of God to his work.
III. The work of the christian minister demands his entire devotion thereto.
IV. A faithful discharge of the duties of the christian minister is essential to the well-being of society.
V. Personal holiness of heart and life are essential to the faithful discharge of the duties of the christian ministry. Levites separated from other tribes for sacred work. Their outward separation intended to show separation from worldliness and sin. They who have to do with holy things should themselves be holy. (W. Jones.)
The Levites not numbered:
We shall see them afterward numbered by themselves, but they were not put in the common reckoning, because God had chosen them to be His possession, and separated them from the rest of the people. And lest any man should think that Moses did ambitiously prefer the tribe of Levi, whereof himself descended, he showeth he did it not of his own head, but by the special commandment of God. Their office is declared–to take the charge of the Tabernacle and worship of God, that when they were to take their journey they should carry it, and when they were to stay and pitch their tents they should set it down and look to it with all diligence. And as God would not have them encumbered in affairs unproper to them and impertinent to their calling, so He would not have others that were not of their tribe and family to break into their function, as it were to invade another mans possession; nay, He denounceth death to such as were strangers from that tribe that should presume to meddle with those holy things, or set their hands unto them. An example hereof we have in Uzzah (2Sa 6:1-23.).. We learn from hence that it is the duty of the ministers of Gods Word to exercise themselves only in things of their calling; they must wait upon the office to which they are appointed. They are not to be distracted from their calling by worldly matters that no way belong unto them (Num 3:6-7). And doubtless it is great reason that they should content themselves with their own callings, that so they may please Him that hath called them, and forego all that may disturb them in the course whereunto they ought to tend. We must be like soldiers that are called to bear arms. The reason and comparison is pressed by the apostle to this purpose (2Ti 2:3-4). Secondly, the multitude is great, and the difficulty much of those things which are required of the minister, belonging rightly and duly to his calling, in regard whereof we may say (2Co 2:16). Were that a wise servant, who having both his hands fall, and more than he can well do, should, besides his masters work, undertake a new and another burden of some other mans business, which of right doth not belong unto him? (W. Attersoll.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
47-54. But the Levites . . . werenot numbered among themThey were obliged to keep a register oftheir own. They were consecrated to the priestly office, which in allcountries has been exempted customarily, and in Israel by the expressauthority of God, from military service. The custody of the thingsdevoted to the divine service was assigned to them so exclusively,that “no stranger”that is, no person, not even anIsraelite of any other tribe, was allowed, under penalty of death, toapproach these [Nu 16:40].Hence they encamped round the tabernacle in order that there shouldbe no manifestation of the divine displeasure among the people. Thusthe numbering of the people was subservient to the separation of theLevites from those Israelites who were fit for military service, andto the practical introduction of the law respecting the first-born,for whom the tribe of Levi became a substitute [Exo 13:2;Num 3:12].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But the Levites,…. The tribe of Levi were excepted from this muster, they being employed in a kind of warfare, and therefore not to be engaged in another:
after the tribe of their fathers, were not numbered among them: the rest of the tribes; the reason follows.
Fuente: John Gill’s Exposition of the Entire Bible
47 But the Levites after the tribe of their fathers were not numbered among them. 48 For the LORD had spoken unto Moses, saying, 49 Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel: 50 But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it, and shall encamp round about the tabernacle. 51 And when the tabernacle setteth forward, the Levites shall take it down: and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death. 52 And the children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, throughout their hosts. 53 But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony. 54 And the children of Israel did according to all that the LORD commanded Moses, so did they.
Care is here taken to distinguish from the rest of the tribes the tribe of Levi, which, in the matter of the golden calf, had distinguished itself, Exod. xxxii. 26. Note, Singular services shall be recompensed with singular honours. Now,
I. It was the honour of the Levites that they were made guardians of the spiritualities; to them was committed the care of the tabernacle and the treasures thereof, both in their camps and in their marches. 1. When they moved the Levites were to take down the tabernacle, to carry it and all that belonged to it, and then to set it up again in the place appointed, Num 1:50; Num 1:51. It was for the honour of the holy things that none should be permitted to see them, or touch them, but those only who were called of God to the service. Thus we all are unfit and unworthy to have fellowship with God until we are first called by his grace into the fellowship of his Son Jesus Christ our Lord, and so, being the spiritual seed of that great high priest, are made priests to our God; and it is promised that God would take Levites to himself, even from the Gentiles, Isa. lxvi. 21. 2. When they rested the Levites were to encamp round about the tabernacle (Num 1:50; Num 1:53), that they might be near their work, and resident upon their charge, always ready to attend, and that they might be a guard upon the tabernacle, to preserve it from being either plundered or profaned. They must pitch round about the tabernacle, that there be no wrath upon the congregation, as there would be if the tabernacle and the charge of it were neglected, or those crowded upon it that were not allowed to come near. Note, Great care must be taken to prevent sin, because the preventing of sin is the preventing of wrath.
II. It was their further honour that as Israel, being a holy people, was not reckoned among the nations, so they, being a holy tribe, were not reckoned among other Israelites, but numbered afterwards by themselves, v. 49. The service which the Levites were to do about the sanctuary is called (as we render it in the margin) a warfare, ch. iv. 23. And, being engaged in that warfare, they were discharged from military services, and therefore not numbered with those that were to go out to war. Note, Those that minister about holy things should neither entangle themselves, nor be entangled, in secular affairs. The ministry is itself work enough for a whole man, and all little enough to be employed in it. It is an admonition to ministers to distinguish themselves by their exemplary conversation from common Israelites, not affecting to seem greater, but aiming to be really better, every way better than others.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 47-54:
The Levites were counted later, chapter 3, but on a different basis than the rest of Israel. God’s choice of Levi is based upon the incident of the golden calf, and the role the Levites played in this matter, Ex 32:26-29.
God designated the Levites as the ministers for the Tabernacle service. This included the sacrifices, offerings, and worship order, as well as the care of the Tabernacle and its furnishings. Only the Levites were allowed to take down the Tabernacle and transport it, and then to set it up on the new site. The families of the tribe of Levi were assigned specific duties in this service. A “stranger,” one not a Levite, who intruded into this service was to be put to death. A dramatic example of this occured during David’s reign, 1Ch 13:10.
(Here in the hardbound commentary is a chart of the tribes)
Fuente: Garner-Howes Baptist Commentary
47. But the Levites, after the tribe of their fathers We shall indeed hereafter see that they also were numbered, but Moses means that they were not included in the general census of the people, because God had chosen them to be His own property, and thus had severed them from the rest of the people. He writes, therefore, that they “were not numbered in the midst of the others,” (419) i.e., so as promiscuously to form a part of the multitude. Now, lest any one should object that Moses acted ambitiously in thus bestowing on his own tribe extraordinary distinction, he declares that he did not do this spontaneously, but that it was at God’s bidding that the Levites had a separate class assigned to them; for translators render this passage amiss, “And God said to Moses,” (420) as if he stated that the tribe of Levi was then first set apart when the sum of the people was taken, since it would have been absurd to omit a part, unless God’s will had been already declared. Moses, therefore, shews why he passed over his own tribe, via, because God had consecrated the Levites for the keeping and service of the tabernacle. Now, if it was not lawful for the tabernacle to be carried or set up by all persons indiscriminately, its sanctity was enforced by this symbol; for religion would not have been held in so much reverence, if it had been allowable for all without distinction to meddle with the sacred things. Meanwhile, the Israelites were reminded that all without, exception were unworthy to present themselves before God, when they were forbidden from access to the sanctuary; whereas the dignity which was conferred upon a single tribe was no ground for boasting, since it depended merely on the good pleasure of God. God, then, gave the Levites access to His tabernacle, not because they had deserved that honor by any virtue of their own, but in order to afford a testimony of His gratuitous favor. At the same time, under this image He represented the future priesthood of Christ, in order that believers might be assured that the Mediator, by whom others might have access to God, was to be of the human race; and therefore God declares by Isaiah that He would take the Levites under the kingdom of Christ from the general and dispersed body of the people. (Isa 66:21.) As to what relates to their office, let it be sought in its proper place.
(419) Among them. — A. V.
(420) So the Vulgate, Num 1:48.
Fuente: Calvin’s Complete Commentary
III. SPECIAL INSTRUCTIONS TO THE LEVITES (Num. 1:47-54)
TEXT
Num. 1:47. But the Levites after the tribe of their fathers were not numbered among them. 48. For the Lord had spoken unto Moses, saying, 49. Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel: 50. But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it, and shall encamp round about the tabernacle. 51. And when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death. 52. And the children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, throughout their hosts. 53. But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony. 54. And the children of Israel did according to all that the Lord commanded Moses, so did they.
PARAPHRASE
47. However, the Levites were not numbered among them after the tribes of their fathers, 48. for the Lord had spoken to Moses, saying, 49. Only the tribe of Levi is not to be counted; you shall not take their census among the children of Israel. 50. But you shall appoint the Levites over the tabernacle of the testimony, and over all its furniture and over all things which belong to it. They shall carry the tabernacle and all its furniture, and they shall take care of it; they shall also camp around the tabernacle. 51. Therefore, when the tabernacle is to move forward, the Levites shall take it down; and when the Tabernacle camps, the Levites shall erect it. But the common man who approaches too near will be put to death. 52. And the children of Israel shall camp, each man in his own camp, and each by his own standard, throughout their groups. 53. But the Levites shall camp around the tabernacle of the testimony, so that there may be no wrath upon the congregation of the children of Israel. In this way the Levites shall keep charge of the tabernacle of the testimony.
54. And the children of Israel did so; according to everything the Lord had commanded Moses, that is what they did.
COMMENTARY
The specialized work of the Levites required specific instructions, which begin here, and are dispersed throughout the book. They are to camp beside the Tabernacle, serve in it, dismantle, move, and erect it, and guard it against intrusion by any unauthorized individuals. First among their concerns, however, were the spiritual requirements of the tribes. The Levites were servants in behalf of the people and Jehovah; they were to be zealous in His behalf. Such a zeal they had shown when Moses wrath was stirred up against the makers of the golden calf at Sinai: the Levites had slain the worshipers of the calf, and their appointment may have stemmed in part from this deed (Exo. 32:26-29).
Care should be exercised to distinguish between the Levites and the priests, who were descendants of Aaron and his sons. Any priest was necessarily a Levite; but by no means were all Levites priests. The difference helps us remember the distinction between the tribe and the family. To further remember the distinctions, we should note that the priests were consecrated (Exo. 29:1-37); the Levites were purified (Num. 8:5-22). The Levites were considered a gift unto Aaron and his sons (Num. 3:5-13; Num. 8:19; Num. 18:1-7). Only the priests had the privilege of ministering at the altar and entering into the holy place, or the most holy place (Exo. 28:1; Exo. 29:9; Num. 3:10; Num. 3:38; Num. 4:15 ff; Num. 18:1-7; Num. 25:10-13). Aaron had been chosen for his position by the sign of the budding almond rod (Num. 17:1-11). Korah, of the family of Kohath, accentuated the distinction between the priest and the Levite when, rebelling against Aaron, he was quickly subdued and punished (Numbers 16).
The organization prescribed for each tribes location while encamped is to be given in chapter 2. Reasons for such a plan are logical: it makes for orderliness in camping, and for ease of marching: it preserved their tribal identity, while retaining their place in the unity of the people as a whole; it facilitated the matter of keeping genealogical details in mind.
Tribal standards, which will be discussed later, doubtless aided the multitude in locating their relative positions quickly and inerrantly. Erected high on poles, they might be seen at some distance. When the positions of encampment were given to the tribes, they formed a tight square about the Tent; the Levites were within this square as if to symbolize their central duties. There was a further practical considerationsuch a position gave the Levites immediate access to their stations of labor. Also, this tightly knit method of surrounding the Tabernacle would make it all but impossible for a stranger to approach the sacred area accidentally. There was every precaution to preserve the sanctity of this symbol of divine presence.
Failure to follow the exactly detailed instructions in setting up camp would bring about the wrath of God, as would deviations in serving the Tabernacle. It was a grave matter to adhere to the clear, often rigid assignments of God, On this occasion, the nation responded exactly as God had commanded.
QUESTIONS AND RESEARCH ITEMS
31.
Were the Levites always numbered separately, from the other tribes? Explain and justify your answer.
32.
How does the camping assignment of the Levites harmonize with the assignments given all others?
33.
Describe the duties of the Levites.
34.
How are the priests distinguished from the Levites? What did they have in common?
35.
Who were the strangers to be kept from the Tabernacle?
36.
What purposes did the tribal standards serve?
37.
Why would the entire congregation of Israel be punished if the Levites failed to camp near the Tabernacle?
38.
Is there a reason that no other tribes might assist in erecting, transporting or taking down the Tent of Meeting?
39.
Why should death come upon any stranger who drew near the Tent?
Fuente: College Press Bible Study Textbook Series
LEVITES EXEMPTED FROM THE CENSUS, AND ASSIGNED TO THE TABERNACLE SERVICE, Num 1:47-53.
47. Levites not numbered As the Levites were wholly devoted to sacred duties in the place of the firstborn, they were exempted from the payment of the half-shekel atonement poll-tax, as well as from military service. Hence they were not enumerated in either the former or the present census. A special census of Levites will be found in Num 3:15.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Levites’ Responsibility for the Dwellingplace ( Num 1:47-54 ).
Num 1:47
‘But the Levites after the tribe of their fathers were not numbered among them.’
But the Levites were not numbered among these fighting men. They were descendants of Levi who had been chosen through the calling of Moses and Aaron. It was not theirs to go forth to war. They were responsible for the protection of the Dwellingplace of Yahweh and its maintenance and its carriage, and its final defence. They were Yahweh’s ‘aide-de-camps’.
Num 1:48
‘For Yahweh spoke to Moses, saying, “Only the tribe of Levi you shall not number, neither shall you take the sum of them among the children of Israel,” ’
This was in accordance with the direct command of Yahweh. They were not intended to be mobilised for war. They were not to be added among the fighting men. They were set aside to Yahweh. (This brings out the significance of the ‘numbering’. It was in order to mobilise to war).
This is the first historical reference to such an actual setting aside of Levi, although they were seen as set aside in Lev 25:32-33. We are never given a reason why it was they who were set aside. It was most probably because they were related to Moses and Aaron, but accentuated by their faithfulness to Moses and to Yahweh in the incident of the molten calf (Exo 32:25-29), which no doubt partly arose from that relationship, and the subsequent dedication to Yahweh that it produced. For the encamped priests would want to be among their tribal brothers, and it was necessary that their companions also be separated to Yahweh. With Moses and Aaron both from the tribe of Levi, the selection of the Levites for holy service was an almost inevitable result, given that they proved suitable.
Num 1:50
‘But appoint you the Levites over the tabernacle of the testimony, and over all its furniture, and over all that belongs to it. They shall bear the tabernacle, and all its furniture, and they shall minister to it, and shall encamp round about the tabernacle.’
The Levites were to be appointed by divine command to take responsibility for ‘the Dwellingplace which bore witness to the covenant’ (the tabernacle of the testimony – ‘tabernacle’ is mishkan which means ‘dwellingplace’) and its furniture and all connected with it. They were to carry it when necessary, generally look after it, and encamp around it to guard it. But the carrying was only allowable once the furniture had been covered by the priests. Only the priests could touch the furniture and cover it. The Levites simply did the carrying. By this its supreme holiness was emphasised. It was ‘God’s stuff’. In the same way the Levites could not enter the Sanctuary while it was functioning.
Num 1:51
‘And when the tabernacle sets forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up; and the stranger who comes near shall be put to death.’
When the cloud moved from the Dwellingplace, and the divinely appointed time had come to continue their journey, and ‘the tabernacle set forward’, it was the Levites who were responsible for dismantling the Dwellingplace, and when the cloud stopped to indicate the new campsite chosen by Yahweh, it was the Levites who would again erect the Dwellingplace in the place that He chose. No non-Levite must approach for the purpose. Should they do so they must be put to death. The Dwellingplace and all its contents were sacred, and no non-Levite must touch them. By this was indicated that while Yahweh dwelt among them they must remember His ‘otherness’ (His non-earthiness and heavenliness) as the invisible and holy God, present among them but not fully accessible, except once a year on the Day of Atonement through the High Priest, and by prayer at a distance. The task of the Levites was thus a sacred and awesome one, and would be carried out with great reverence, at least initially.
Num 1:52
‘And the children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, according to their hosts.’
All the Israelites were to pitch their tents in the camps of their tribes, under their tribal standard (or ‘in their tribal ranks’ – the meaning of the word is not certain although its significance is clear), to the north, south, east and west of the Dwellingplace, in their military units (see Numbers 2). They were not to be a ragbag army, but disciplined and organised.
The word translated ‘standard’ may simply indicate ‘tribal ranks, companies’. But any large camp would certainly require some kind of indication as to who were sited where, so it quite likely does indicate tribal standards, and clan banners.
Num 1:53
‘But the Levites shall encamp round about the tabernacle of the testimony, that there be no wrath on the congregation of the children of Israel. And the Levites shall keep the charge of the tabernacle of the testimony.’
The Levites, on the other hand, were to encamp in an inner square around the Dwellingplace as its guardians. That was their ‘standard’. And they were to keep the charge of it, preventing men from approaching it lightly without due reason, so that the wrath of Yahweh should not fall on the people with its resulting consequences. This ‘wrath’ signifies His aversion to sin and to all attitudes which treat Him lightly. Against such He must act in judgment. Later those who touched the Ark of the covenant casually would die (1Sa 6:19; 2Sa 6:6-7). The purpose was that men should recognise the ‘otherness’ and holiness of Yahweh. He was never to be taken for granted. Such an attitude would be the grossest of sins.
Num 1:54
‘Thus did the children of Israel. According to all that Yahweh commanded Moses, so did they.’
And so it is doubly stressed that the children of Israel, fully obedient at this stage, did all that Yahweh commanded Moses.
For us the lesson of Numbers 1 is clear. We are all soldiers of Christ, set apart to His service, and must ever be ready immediately to do His will. We are called to warfare (2Co 10:4; Eph 6:10-18; 2Ti 2:4; 1Pe 2:11), and must be disciplined. We must respond to our being ‘numbered’ by Him. But in the course of that we must ever remember His holiness and not approach Him lightly. Our approach must be through the blood of Christ, through the new and living way which He has prepared for us through His flesh (Heb 10:19-25), a constant acknowledgement of His holiness. It is because many have lost this recognition that faith is often at such a low level.
Some are also called to be ‘Levites’, serving in a more intimate capacity, while others still are called to serve the inner sanctuary. All take their place in the place assigned to them by God. But as we shall see later. All can become God’s specially dedicated ones (6).
Fuente: Commentary Series on the Bible by Peter Pett
The Levites Set Aside for God’s Service.
v. 47. But the Levites after the tribe of their fathers were not numbered among them, v. 48. For the Lord had spoken unto Moses, saying, v. 49. Only thou shalt not number the tribe of Levi, v. 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; v. 51. And when the Tabernacle setteth forward, the Levites shall take it down, v. 52. And the children of Israel shall pitch their tents, every man by his own camp, v. 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; v. 54. And the children of Israel did according to all that the Lord commanded Moses; so did they.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE LEVITES (Num 1:47-54).
Num 1:47
Not numbered among them. They were numbered (Num 3:39), but not among the rest; their census was taken separately, and on a different basis.
Num 1:48
Had spoken. Rather, “spake,” and so Septuagint. This was the formal command to separate, although it had been anticipated to a considerable extent. The Levites had been marked out from the others
(1) as the tribesmen of Moses and Aaron,
(2) as the champions of Jehovah in the matter of the golden calf (Exo 32:26, sq.); they had been already employed, or at least designated, for religious services; and the peculiarity of their future position in Israel had been recognized in the Divine legislation (Le 25:32, sq.), and in their not being called upon to contribute to the capitation for the sanctuary. In a word, this ordinance, like so many others, did little more than give a formal and direct sanction to a state of things which had already come into play, partly through natural causes, partly through providential directions.
Num 1:51
The stranger. The word appears to mean here any unauthorized person (see Num 16:40). This is the first intimation given of the extreme and awful sanctity of the tabernacle, as the tent of the Divine Presence. It is, however, quite of a piece with the anxious warnings against intrusion upon the holy mount at the time of the giving of the law (Exo 19:21, sq.). The great necessity for Israel was that he should understand and believe that the Lord before whom he had trembled at Sinai was really in the midst of him in all his travail and his danger. This could only be impressed upon his dull mind and hard heart by surrounding the presence chamber of Jehovah with awful sanctities and terrors. At a subsequent period, when the religious reverence here thrown around the tabernacle had been transferred to, or rather concentrated upon, the ark alone, Uzzah was actually smitten for breaking this law (1Ch 13:10). The tumult raised against St. Paul (Act 21:27, sq.) was justified by a supposed violation of the same.
Num 1:53
That there be no wrath upon the congregationthat no man, not being a Levite, intrude himself through ignorance or presumption upon the sacredness of the tabernacle, and so bring death upon himself, and displeasure upon the people. The Levites shall keep the charge of the tabernacle. Out of this command grew the Levitical guard of the temple, which afterwards played a considerable part in the history of Israel (2Ki 11:1-21).
HOMILETICS
Num 1:47-54
THE SERVANTS OF GOD
We have here, spiritually, the multitude of those who are specially devoted to the service and ministry of God, whoever they may be, and whatever their labour for the body of Christ: that these have their own duties and charges, and therewith their own immunities and liberties. Or we may take it rather of all the people of God, so far as they rise to the higher religious life, dying unto the world, and living unto Christ. Consider, therefore
I. THAT THE LEVITES WERE NOT NUMBERED WITH THE REST, FOR THE ORDINARY PURPOSES OF THE LIFE IN THE WILDERNESS. Those that are devoted to the service of God, or addicted to the ministry of the saints, are to be mixed up as little as possible in the entanglements of business, of politics, of society, and of all the transitory things which make up the life of the world.
II. That they were NOT NUMBERED among the other tribes, not in order that they might be idle, or have less to do, but THAT THEY MIGHT THE BETTER DO THEIR OWN WORK which the Lord assigned them. Even so, no one is marked off, or set apart, that he may live on others, or look down on others, or enjoy more ease or more consideration than others; but only that he may be the more free to do the work which the Lord hath appointed him.
III. THAT THE SUM OF THEIR LABOUR AND CHARGE WAS TO ATTEND UPON THE TABERNACLEto be in waiting upon the Divine presence in the midst of Israel. So they who would give themselves to the work of Christ must set this before them as the great object of it all: that he be glorified, and his spiritual presence be cherished in the midst of his people. As in one sense, the true way to serve God is to serve his people, so in another the true way to serve the people is to help them to serve God. Nor is their work of least real value, who, having none opportunity of benefiting their fellows directly, do yet assist by their practice and example to keep alive reverence and devotion amidst a careless world.
IV. THAT THE ENCAMPING OF THE LEVITES WAS TO BE CLOSE ROUND ABOUT THE TABERNACLE. So those that are especially called to the service of God must have their dwelling very near him: they can only do more for him, on condition of living nearer to him. It is their one real privilegeif they know itthat, having their duties about holy things, and being free from many distractions common to others, they have opportunity of keeping closer to the holy one.
V. THAT NO “STRANGER” MIGHT COME NIGH UNTO THE TABERNACLE ON PAIN OF DEATH. So can no profane person intrude upon Divine things except at deadly spiritual peril. That nearness to God which is life to the humble and meek is death to the presumptuous soul; that familiarity with holy things which is a source of growth in grace to the holy is hardening and destruction to the unholy. No “stranger” to the atoning love can venture upon the presence of the All-holy and live: every one that knows not God, and has not his love abiding in him, is a “stranger” in this sense.
VI. THAT VERY MUCH OF THE LEVITES‘ WORK WAS LABORIOUS, TIRESOME, OR TRIVIAL, YET IT WAS ALL UNDER THE SAME AWFUL SANCTIONS, and invested with the same holy character. So, if any will be really devoted to the work of Christ, he must do that which falls to his lot, however humble outwardly, or apparently unspiritual; for the work is all one, and all of one, if only it be done for that one.
HOMILIES BY W. BINNIE
Num 1:47-54
THE APPOINTMENT OF THE LEVITES TO BE THE SACRED TRIBE
This is the first of a series of passages in which the law regarding the Levites is delivered. These all occur in Numbers, excepting a very few which are found in Deuteronomy; and they must be read together if you would get a connected and complete view of the statutes relating to the sacred tribe. Read together, the several texts will be found to dovetail one into another. The first is quite general, merely intimating that the Levites were to be numbered and marshaled as a host by themselves, being wholly dedicated to the service of the sanctuary. The second, entitled “The generations” of the Levites, their Family Book, gives particulars regarding their divisions and several offices (Deu 3:1-29, Deu 4:1-49). The third describes how they were set apart to office by a solemn purification (Num 8:5). Subsequent passages contain (fourthly) the tragic story of Korah and his company (Deu 16:1-22), and (fifthly) the provision made for the Levites’ honourable maintenance (Deu 18:1-22, 35). One who reads this series of passages with care will make a discovery of some value regarding the structure of these books of the Pentateuch. Because the several laws relating to one subject are not set down in one place, as they would be in our books, and are not arranged according to our ideas of order, it is confidently affirmed that they are set down without any order, and indeed that the Mosaic law is a somewhat random collection of documents diverse in date and character. This is certainly an error. The beautiful order discoverable in the ordinances regarding the Levites will be found to prevail in the ordinancesscattered as they may seemon many other subjects.
I. This, being the earliest notice of the Levites as a separate and sacred tribe, invites us to review THE STORY OF THEIR CALLING. The first step was taken when the Lord, ordaining in Israel a hereditary priesthood, nominated “Aaron the Levite” and his sons. Still, though Aaron the Levite was called, nothing was said regarding the rest of the tribe. But it was plain that one man and his two sons (the whole number of the Aaronites after the death of Nadab and Abihu) could not execute the priests’ office for a great nation. Helpers they must have. Who more fit than their brethren of their own tribe? They were much the smallest of the tribes, so that their maintenance would not be too burdensome; and they had already distinguished themselves by their zeal for the Lord to such a degree as amounted to a virtual consecration to his service (see Exo 32:29). Accordingly, when the order was given to number and marshal the congregation, an exception was made in relation to the Levites. They were numbered by themselves, as a separated and sacred tribe. Recall the fact just noticed, that the Levites were fitted for their office before they were called to it. Their fitness was made manifest before a word was spoken regarding the honourable office in which it was to be exercised. The whole history of the Church is full of similar facts. When some great exigency arises calling for the services of men possessing special qualities of character or attainment, it is generally found that the Head of the Church has anticipated the occasion by raising up the men required. See for an illustrious example, Gal 1:15, Gal 1:16.
II. THE WORK APPOINTED TO THE LEVITES. It was “to keep the charge of the tabernacle” (verse 53). They carried it; guarded it; did all the work of it except offering sacrifice, burning incense, and blessing the people. In a word, they, under the hand and oversight of the priests, attended to the “outward business of the house of God” (Neh 11:16). One cannot read this account of the Levites’ work without being touched with a sense of the superiority of the Christian Church and its services over the tabernacle and the Levitical ministrations. To thoughtful and spiritually-minded men the Levitical ministrations must have been an intolerable burden. Barnabas the Levite would, without doubt, say Amen when he heard Peter’s description of them as “a yoke which neither we nor our fathers were able to bear” (Act 15:10). It is right to remember that, as time passed, the yoke was much mitigated. If the Pentateuch gives no express commandment to the Levites except about the external business of the tabernacle, that simply confirms the antiquity of the Pentateuch. By King David they were invited to higher service as singers and even as psalmists. Jehoshaphat employed them largely as public teachers of the law throughout the cities of Judah (2Ch 17:8, 2Ch 17:9). Moreover, the Levitical services as prescribed by Moses, although burdensome and unprofitable when compared with those of the New Testament Church, had a great purpose to serve both in prefiguring the truth to be afterwards revealed, and as an educational institute by which the people of God were prepared for the better time. It is a good thing to have a charge to keep in connection with Christ’s Church, in any capacity, however humble. Better be a Levite to keep the door of the house of God than live without God in a palace.B.
HOMILIES BY E.S. PROUT
Num 1:45-50
DIFFERENCES OF ADMINISTRATIONS IN THE SERVICE OF GOD
The different departments of service appointed to the host of Israel and to the Levites remind us of similar diversities in national and Church life at present.
I. THE SERVICE OF THE SWORD.
II. THE SUPERIOR SERVICE OF THE SANCTUARY.
I. 1. The apparent strength of the Israelites was according to the number of its soldiers. So with a nation and its bread-winners, or with a Church and its active workers. The “mixed multitude” (representing hangers-on, idlers, grumblers; Num 11:4), not reckoned or “mustered”: only true Israelites can be relied on.
2. Their aggregation by tribes illustrates the value of natural affinities in Christian work (Num 1:18, Num 1:20, Num 1:22, etc.). This truth may be applied
(1) To Christian nationalities, whether of a European or Asiatic type: e.g; Chinese Churches should not be cast in English moulds.
(2) To Christian denominations, which may work best as separate, yet allied denominations, each having its own methods and rallying round the standard of some special truth. We are reminded also of
3. The value of noble Church traditions. “The house of their fathers” had a special honour in the eyes of every patriotic Israelite. So with British Christians: e.g; attachment of Episcopalians to the Church of the Protestant martyrs, and of other Christians to the Churches of Puritan, Covenanting, Nonconforming, or Methodist ancestors (Psa 22:4, Psa 22:5; Psa 34:4).
II. The Levites were not mustered as soldiers, but were active in another department of service. The ark and its ministries were symbols of the source of the nation’s strength. Their valuable services are described as a “warfare”. Just as in a nation, it is not the hand-workers only that are a source of strength and wealth, but thinkers, writers, lecturers, preachers also, so in a Church the least prominent may not be the least useful (Cf. 1Co 12:12-28). The Levites pitched nearest the tabernacle (Num 1:52, Num 1:53), “that there be no wrath,” etc. Simeons and Annas in the temple, invalids “dwelling in the secret place of the Most High,” may not be “numbered” among the workers of the Church, but may have power with God and prevail as intercessors for their brethren.P.
HOMILIES BY D. YOUNG
Num 1:52
OUR POSITION IN THE CHURCH
“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.”
I. UNITY WITHOUT UNIFORMITY. Reading the history of the Israelites, we are made to feel they were assuredly one nation, and yet just as assuredly twelve tribes. Everything was done to keep each tribe separate and yet all the tribes together. So, ever and anon, some new regulation came out to manifest afresh the unity, yet diversity, of Israel. Every man traced his genealogy back to a son of Jacob, and this itself showed him to be of the seed of Abraham. Jacob had a blessing for each of his children separately, a blessing meant to rest upon each tribe down through all its increase and vicissitudes. So here each tribe was numbered as well as the sum of the congregation. Each tribe had its place in resting and in marching; whether honourable or not was scarcely the question, seeing it was by express appointment of Jehovah. And as if to emphasize this separation, it was provided for in Canaan as well as in the wilderness.
II. THE TYPICAL SIGNIFICANCE OF THIS WITH RESPECT TO THE CHURCH. There are diversities in the Church. There is one Saviour and one gospel; but there were twelve apostles, each directly chosen of the Saviour. Consider the epistles: the individuality of the writers is as clear as their inspiration. So there is one Church, but many sects; and one might almost say God has ordered there should be many sects. There is probably no sect in evangelical Christendom but what, if it were possible to interrogate its founders, they would say, “We could do no other.” God has honoured all the sects in turn. Princes in Israel and captains in the war against sin have sprung from all of them. We see in part and we prophesy in part; and we do not all see the same parts, and thus our prophecies differ. Must be faithful, each of us, to what we see of truth, keeping clear of all that is censorious with respect to those who, though they differ, are still our brethren. Diversity must belong to the imperfections of mankind. Imperfections in the regenerate even more manifest than in the unregenerate. In all the diversity there is unity. Tribe does not infringe on tribe; each man has his own camp, his own standard. But with all these separating regulations, there was a central power to unite. The tribes lay eastward, southward, westward, northward; but eastward, etc. of what? The tabernacle. Immediately around it were Aaron and the Levites in special charge, but the whole of Israel was also around it. So in all our diversities we are related to Christ. We cannot separate from one another as long as each is true to him. In all our divisions, even in our sometimes acrimonious disputings, it remains trueone Lord, one faith, one baptism. A family none the less a family though there be many differences among its members. The spirit of Christ is one that first of all produces life, and then leads us into all the truth. As all the tribes compose one nation, so all the sects one Church. We have all one God and Father, and the features of our celestial parentage will be revealed in each, however much there may be for a time to obscure. This diversity as well as unity may extend to the heavenly state. It may belong to heaven as well as earth. Diversity may belong to the perfection of the believer as well as his imperfection. The highest perfection may be that of harmony. This diversity is significantly hinted at in Rev 7:1-17, where twelve thousand are sealed from each tribe. The twelve foundations in the New Jerusalem had each of them its own order of precious stones. Cherish both variety and unity as essential elements in the kingdom of God.Y.
Num 1:54
REMARKABLE OBEDIENCE
“And the children of Israel did according to all that the Lord commanded Moses, so did they.” We have here a remarkable obediencevery remarkable, as being found in a book marked with records of murmuring, disobedience, and rebellion. Whence the possibility of such a statement here?
I. THE OBEDIENCE WAS IN AN OUTWARD THING. If inward disposition had been demanded as well as outward action, we should hardly have heard such complete obedience spoken of. It is easier to make a pilgrimage to Rome or Jerusalem than to live for one hour in complete surrender to God.
II. THE OBEDIENCE WAS MADE AS EASY AS POSSIBLE. Jehovah told them not only the thing to be done, but the way in which to do it. Besides, something of the same kind had been done a little while before.
III. THERE WERE CERTAIN ENDS TO BE ATTAINED WHICH MADE THE WORK ATTRACTIVE. A certain carnal satisfaction in counting up the full warlike strength of the nation; also a sense of rivalry between tribe and tribe to see which was most numerous. Some commands of God, so far as the letter is concerned, may jump with our own inclination. It is further to be noticed that this remarkable obedience did not prevent an early and extensive disobedience in other ways. A command to number the people was not a sufficient test of obedience. Recollect one who said to Christ with respect to the commandments, “All these have I kept from my youth.” He little knew a searching test was close at hand. It is possible to render outward service, and that in many ways, and for a long time, with an unchanged heart. The spirit that underlies every ordinance of God may. be repugnant to our natural disposition (Mat 7:21-23). The practical warning is, that we should labour to make the outward things the fruit and manifestation of the inward. “These things ought ye to have done,”the numbering, etc.,”and not left the other undone”the loving of the Lord with all the heart and soul and might.Y.
Fuente: The Complete Pulpit Commentary
Num 1:47. But the Leviteswere not numbered We find in chap. Num 3:16, &c. that the Levites were to keep a distinct register of their own; though, as being separated from the rest of their brethren for the service of the tabernacle, and therefore excused from war, they are not numbered here with those who were to go to war, Num 1:3. In all nations, the ministers of religion have been exempted from war, as incongruous to their profession. Strabo notes this custom to have been as old as Homer’s time; and Caesar observes of the ancient Druids in Britain, that they were freed not only from the wars, but from tribute also: Druides a bello abesse consueverunt; neque tributa una cum reliquis pendunt, militiae vacationem omniumque rerum habent immunitatem. “The Druids were never engaged in military affairs, neither did they bear any part of the public taxes, but were allowed a perfect immunity and leisure, both from war, and from all civil employments.” Caes. de Bell. Gall. lib. vi. c. 13.
Fuente: Commentary on the Holy Bible by Thomas Coke
The separation of the Levites had certainly some very important signification. Perhaps to manifest the distinguishing tokens of grace. And it is probable, that it meant to show, that as in profession the whole people of Israel were distinguished from all other nations; so in a special manner among Israel, there were some eminently set apart by the Lord. Lord, grant me those sweet, special, appropriate, and personal characters, by which, as the church of old, I may say, My beloved is mine and I am his. Song 1-8.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Num 1:47 But the Levites after the tribe of their fathers were not numbered among them.
Ver. 47. Were not numbered. ] Because, by special privilege exempted from secular and military employments, that they may wholly devote themselves to the service of the sanctuary. Peter, in like sort, must put up his sword; and Timothy “not entangle himself with the affairs of this life, that he may please Him who hath chosen him to be a soldier” of another nature. 2Ti 2:4 But Timotheus Herulus, that warlike bishop of Alexandria, A.D. 467, was a gallant fellow in his generation. And some of Peter’s pretended successors were viri biliosi et bellicosi; cast the keys into Tiber, and took up St Paul’s sword, a and the imperial clothes. So have various of their dear sons done; as Philip, bishop of Beauvieu, in France, who, being taken in battle by our Richard I, in a skirmish, had his armour he was taken in sent to the Pope, with these words engraven thereon, Vide utrum filii tui tunica sit, vel non, See whether this be thy son’s coat or not.
a Theophilus Alexandriae Episcopus, primus inter Christiani nominis episcopos, arma tractavit. – Socrat.
Levites not numbered here with the nation, but separately in Num 3:14-29.
Num 1:3, Num 1:50, Num 2:33, Num 3:1-51, Num 4:1-49, 8:1-26, Num 26:57-62, 1Ch 6:1-81, 1Ch 21:6
Reciprocal: Deu 10:8 – time the Lord
1:47 But the Levites after the tribe of their fathers were not numbered among {g} them.
(g) Which were warriors, but were appointed to the use of the Tabernacle.
2. THE TRIBE OF LEVI
Num 1:47-54
The tribe of Levi is not numbered with the rest. No warlike service, no half-shekel for the sanctuary, is to be exacted from the Levite. His contribution to the general good is to be of another kind. Pitching their tents about the tabernacle, the men of this tribe are to guard the sanctuary from careless or rude intrusion, and minister unto it, taking charge of its parts and furniture, dismantling it when it is to be removed, setting it up again when another stage of the march is over.
In this order it is implied that, although according to the ideal of the Mosaic law Israel was to be a holy nation, yet the reality fell very far short of it. “The Lord spake unto Moses, saying, Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy”. {Lev 19:1-2} Again and again this command of consecration is given. But neither in the wilderness, nor throughout the pre-exilic history, nor after the Babylonian affliction had purged the nation of idolatry, was Israel so holy that access to the sanctuary could be allowed to the men of the tribes. Rather, as time went by, did the need for special consecration of those about the temple become more evident. Although by statute the tribe of Levi was well provided for, it cannot be said that the life of the Levite was at any time enviable from a worldly point of view; at the best it was a kind of honourable poverty. Something else than mere priest-craft upheld the system which separated the whole tribe; something else made the Levites content with their position. There was a real and imperative sense of need to guard the sanctities of religion, a jealousy for the honour of God, which, originating with Moses and the priesthood, was felt throughout the whole nation.
As we have seen, the scheme of Israels religion required this array of servants of the sanctuary. Under Christianity the ideal of the life of faith and the manner of worship are entirely different. A way into the holy place of the Divine presence is now open to every believer, and each may have boldness to enter it. But even under Christianity there is a general failure from holiness, from the spiritual worship of God. And as among the Hebrews, so among Christians, the need for a body of guardians of sacred truth and pure religion has been widely acknowledged. Throughout the Church generally down to the Reformation, and still in countries like Russia and Spain. we may even say in England, the condition of things is like that in Israel. A people conscious of ignorance and secularity, feeling nevertheless the need of religion, willingly supports the “priests,” sometimes a great army, who conduct the worship of God. There is nothing to wonder at here, in a sense; much, indeed, for which to be thankful. Yet the system is not the New Testament one; and those who endeavour to realise the ideal are not to be branded and scorned as schismatics. They should be honoured for their noble effort to reach and use the holy consecration of the Christian.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Geneva Bible Notes
Fuente: Expositors Bible Commentary