5 26<\/strong>. The Levites<\/p>\n Num 8:5-22<\/em><\/span><\/em>. Their purification and dedication, Num 8:23-26<\/em><\/span>. The age of service. The passage is an expansion of Num 3:5-13<\/span>, with the addition of the rite of purification. The Levites are inferior to the priests, and are therefore merely cleansed from the ceremonial pollution of ordinary life, while the priests receive something higher, an actual quality which the Hebrews called ‘holiness,’ i.e. not moral excellence, but separation, exclusiveness (Exodus 29<\/span>, Leviticus 8<\/span>).<\/p>\n The Levites could only undertake their duties Num. 3<\/span>; 4<\/span> after the formal exchange of the Levites for the first-born Num 3:44-51<\/span>.<\/P> The distinction between the consecration of the priests Lev. 8<\/span> and the less solemn purification Num 8:21<\/span> of the Levites is marked. These rites of purification are similar to those incumbent on the priests of Egypt.<\/P> Num 8:7<\/B><\/span><\/P> Water of purifying – <\/B>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<\/span>; Exo 30:18<\/span> ff).<\/P> 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<\/span>).<\/P> Num 8:8<\/B><\/span><\/P> The two bullocks were to make an atonement for the Levites, and therefore are presented in their name. These offerings are similar to those prescribed in Lev 8:14<\/span> ff at the consecration of the priests, except that the burnt-offering was on that occasion a ram. The larger victim corresponds to the larger number of the Levites.<\/P> Num 8:10<\/B><\/span><\/P> The children of Israel – <\/B>i. e. through the heads of their tribes, who Num 7:2<\/span> no doubt acted for their tribesmen. This act, the distinguishing feature of the ceremony, represented the transfer to the Levites of the sacred duties originally incumbent on the whole people.<\/P> Num 8:11<\/B><\/span><\/P> Offer … offering – <\/B>Compare the margin Aaron pointed to the Levites, and then waved his hands, indicating (compare Lev 7:30<\/span> note) that the offering was dedicated to God, and, again, by grant from Him, withdrawn for the use of the priests.<\/P> Num 8:19<\/B><\/span><\/P> Make an atonement for the children of Israel – <\/B>i. e. by performing those services which were due from the children of Israel; the omission of which by the children of Israel would, but for the interposition of the Levites, have called down wrath from God, or Num 1:53<\/span> plague. The institution of the Levites was an extension of that mediatorial system which the people themselves, terrified at the direct manifestations to them of the divine presence, desired; see Deu 5:25<\/span>. Further, it is suggested to us here as an act of mercy on the part of God; yet even the priests and Levites themselves were not always sufficiently heedful and reverent. Compare Num 17:10<\/span>; Lev 10:1<\/span> ff; 2Sa 6:6<\/span> following.<\/P> Num 8:21<\/B><\/span><\/P> Were purified – <\/B>Rather, purified themselves; as directed in Num 8:7<\/span>.<\/P> <\/p>\n Num 8:5-7<\/span><\/p>\n Take the Levites and cleanse them.<\/em><\/p>\n<\/p>\n The Divine principle of cleansing<\/strong><\/p>\n Here we have, in type, the only Divine principle of cleansing. It is the application of death to nature and all its habits. It is the word of God brought to bear upon the heart and conscience in a living way. Moses, as representing the claims of God, cleanses the Levites according to those claims; and they, being cleansed, are able to bring the sharp razor to bear upon all that was the mere growth of nature, and to wash their garments, which expresses, in typical form, the cleansing their habits according to the word of God. This was Gods way of meeting all that appertained to Levis natural state–the self-will, the fierceness, and the cruelty. The pure water and the sharp razor were called into action–the washing and shaving had to go on, ere Levi was fit to approach the vessels of the <\/strong>sanctuary. Thus it is in every case. There is, there can be, no allowance of nature among Gods workers. There never was a more fatal mistake than to attempt to enlist nature in the service of God. It matters not how you may endeavour to improve or regulate it. It is not improvement, but death that will avail. What is the meaning of the initiatory act of Christianity–the act of baptism? Does it not set forth the blessed fact that our old man–our fallen nature–is completely set aside, and that we are introduced into an entirely new position? Truly so. And how do we use the razor? By rigid self-judgment, day by day; by the stern disallowance of all that is of natures growth. This is the true path for all Gods workers in the wilderness. (C. H. Mackintosh.<\/em>)<\/p>\n And the Lord spake unto Moses<\/strong>,…. the same time the order about lighting the lamps was given; and this section is joined to the former, Aben Ezra thinks, to show that Aaron employed himself in lighting the lamps, but in the rest of the services the Levites helped him, and stood before him to do what he commanded them: they were ordered to be taken and given to Aaron before; and they were numbered, and their services appointed to each division of them; and now they are ordered to be ordained and consecrated to their office:<\/p>\n saying<\/strong>; as follows.<\/p>\n Consecration of the Levites<\/em> for their service in the sanctuary. – The choice of the Levites for service in the sanctuary, in the place of the first-born of the people generally, has been already noticed in Num 3:5<\/span>., and the duties binding upon them in Num 4:4<\/span>. But before entering upon their duties they were to be consecrated to the work, and then formally handed over to the priests. This consecration is commanded in Num 8:7<\/span>., and is not called , like the consecration of the priests (Exo 29:1<\/span>; Lev 8:11<\/span>), but to cleanse<\/em>. It consisted in sprinkling them with sin-water, shaving off the whole of the hair from their bodies, and washing their clothes, accompanied by a sacrificial ceremony, by which they were presented symbolically to the Lord as a sacrifice for His service. The first part of this ceremony had reference to outward purification, and represented cleansing from the defilement of sin; hence the performance of it is called (to cleanse from sin) in Num 8:21<\/span>. “ Sprinkle sin-water upon them<\/em>.” The words are addressed to Moses, who had to officiate at the inauguration of the Levites, as he had already done at that of the priests. “ Water of sin<\/em> ” is water having reference to sin, designed to remove it, just as the sacrifice offered for the expiation of sin is called (sin) in Lev 4:14<\/span>, etc.; whilst the “water of uncleanness” in Num 19:9<\/span>, Num 19:13<\/span>, signifies water by which uncleanness was removed or wiped away. The nature of this purifying water is not explained, and cannot be determined with any certainty. We find directions for preparing sprinkling water in a peculiar manner, for the purpose of cleansing persons who were cured of leprosy, in Lev 14:5<\/span>., 50ff.; and also for cleansing both persons and houses that had been defiled by a corpse, in Num 19:9<\/span>. Neither of these, however, was applicable to the cleansing of the Levites, as they were both of them composed of significant ingredients, which stood in the closest relation to the special cleansing to be effected by them, and had evidently no adaptation to the purification of the Levites. At the same time, the expression “sin-water” precludes our understanding it to mean simply clean water. So that nothing remains but to regard it as referring to the water in the laver of the sanctuary, which was provided for the purpose of cleansing the priests for the performance of their duties ( Exo 30:18<\/span>.), and might therefore be regarded by virtue of this as cleansing from sin, and be called “sin-water” in consequence. “ And they shall cause the razor to pass over their whole body,<\/em> ” i.e., shave off all the hair upon their body, “ and wash their clothes, and so cleanse themselves<\/em>.” is to be distinguished from . The latter signifies to make balk or shave the hair entirely off, which was required of the leper when he was cleansed (Lev 14:8-9<\/span>); the former signifies merely cutting the hair, which was part of the regular mode of adorning the body. The Levites also were not required to bathe their bodies, as lepers were (Lev 13:8-9<\/span>), and also the priests at their consecration (Lev 8:6<\/span>), because they were not affected with any special uncleanness, and their duties did not require them to touch the most holy instruments of worship. The washing of the clothes, on the other hand, was a thing generally required as a preparation for acts of worship ( Gen 35:2<\/span>; Exo 19:10<\/span>), and was omitted in the case of the consecration of the priests, simply because they received a holy official dress. for , as in 2Ch 30:18<\/span>.<\/p>\n The Consecration of the Levites.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1490.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 5 And the LORD<\/B> spake unto Moses, saying, 6 Take the Levites from among the children of Israel, and cleanse them. 7 And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so<\/I> make themselves clean. 8 Then let them take a young bullock with his meat offering, even<\/I> fine flour mingled with oil, and another young bullock shalt thou take for a sin offering. 9 And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together: 10 And thou shalt bring the Levites before the LORD<\/B>: and the children of Israel shall put their hands upon the Levites: 11 And Aaron shall offer the Levites before the LORD<\/B> for<\/I> an offering of the children of Israel, that they may execute the service of the LORD<\/B>. 12 And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for<\/I> a sin offering, and the other for<\/I> a burnt offering, unto the LORD<\/B>, to make an atonement for the Levites. 13 And thou shalt set the Levites before Aaron, and before his sons, and offer them for<\/I> an offering unto the LORD<\/B>. 14 Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine. 15 And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them for<\/I> an offering. 16 For they are<\/I> wholly given unto me from among the children of Israel; instead of such as open every womb, even instead of<\/I> the firstborn of all the children of Israel, have I taken them unto me. 17 For all the firstborn of the children of Israel are<\/I> mine, both<\/I> man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself. 18 And I have taken the Levites for all the firstborn of the children of Israel. 19 And I have given the Levites as<\/I> a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary. 20 And Moses, and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that the LORD<\/B> commanded Moses concerning the Levites, so did the children of Israel unto them. 21 And the Levites were purified, and they washed their clothes; and Aaron offered them as<\/I> an offering before the LORD<\/B>; and Aaron made an atonement for them to cleanse them. 22 And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron, and before his sons: as the LORD<\/B> had commanded Moses concerning the Levites, so did they unto them. 23 And the LORD<\/B> spake unto Moses, saying, 24 This is it<\/I> that belongeth<\/I> unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: 25 And from the age of fifty years they shall cease waiting upon the service thereof,<\/I> and shall serve no more: 26 But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge.<\/P> We read before of the separating of the Levites from among the children of Israel when they were numbered, and the numbering of them by themselves (Num 3:6<\/span>; Num 3:15<\/span>), that they might be employed in the service of the tabernacle. Now here we have directions given for their solemn ordination (v.<\/I><\/span> 6<\/span>), and the performance of it, v.<\/I><\/span> 20<\/span>. All Israel must know that they took not this honour to themselves, but were called of God to it; nor was it enough that they were distinguished from their neighbours, but they must be solemnly devoted to God. Note, All that are employed for God must be dedicated to him, according as the degree of employment is. Christian musts be baptized, ministers must be ordained; we must first give ourselves unto the Lord, and then our services. Observe in what method this was done:<\/P> I. The Levites must be cleansed, and were so. The rites and ceremonies of their cleansing were to be performed, 1. By themselves. They must wash their clothes,<\/I> and not only bathe, but shave all their flesh,<\/I> as the leper was to do when he was cleansed, Lev. xiv. 8<\/span>. They must cause a razor to pass over all their flesh,<\/I> to clear themselves from that defilement which would not wash off. Jacob, whom God loved, was a smooth man; it was Esau that was hairy. The great pains they were to take with themselves to make themselves clean teaches all Christians, and ministers particularly, by repentance and mortification, to cleanse themselves from all filthiness of flesh and spirit,<\/I> that they may perfect holiness.<\/I> Those must be clean that bear the vessels of the Lord. 2. By Moses. He must sprinkle the water of purifying upon them,<\/I> which was prepared by divine direction. This signified the application of the blood of Christ to our souls by faith, to purify us from an evil conscience, that we may be fit to serve the living God. It is our duty to cleanse ourselves, and God’s promise that he will cleanse us.<\/P> II. The Levites, being thus prepared, must be brought before the Lord in a solemn assembly of all Israel, and the children of Israel<\/I> must put their hands upon them<\/I> (v.<\/I><\/span> 10<\/span>), so transferring their interest in them and in their service (to which, as a part, the whole body of the people was entitled) to God and to his sanctuary. They presented them to God as living sacrifices, holy and acceptable,<\/I> to perform a reasonable service;<\/I> and therefore, as the offerers in all other cases did, they laid their hands upon them,<\/I> desiring that their service might be accepted in lieu of the attendance of the whole congregation, particularly the first-born, which they acknowledge God might have insisted on. This will not serve to prove a power in the people to ordain ministers; for this imposition of hands by the children of Israel upon the Levites did not make them ministers of the sanctuary, but only signified the people’s parting with that tribe out of their militia, and civil incorporations, in order to their being made ministers by Aaron, who was to offer them before the Lord. All the congregation of the children of Israel could not lay hands on them, but it is probable that the rulers and elders did it as the representative body of the people. Some think that the first-born did it because in their stead the Levites were consecrated to God. Whatever God calls for from us to serve his own glory by, we must cheerfully resign it, lay our hands upon it, not to detain it but to surrender it, and let it go to him that is entitled to it.<\/P> III. Sacrifices were to be offered for them, a sin-offering first (v.<\/I><\/span> 12<\/span>), and then a burnt-offering, to make an atonement for the Levites,<\/I> who, as the parties concerned, were to lay their hands upon the head of the sacrifices. See here, 1. That we are all utterly unworthy and unfit to be admitted into and employed in the service of God, till atonement be made for sin, and thereby our peace made with God. That interposing cloud must be scattered before there can be any comfortable communion settled between God and our souls. 2. That it is by sacrifice, by Christ the great sacrifice, that we are reconciled to God, and made fit to be offered to him. It is by him that Christians are sanctified to the work of their Christianity, and ministers to the work of their ministry. The learned bishop Patrick’s notion of the sacrifice offered by the Levites is that the Levites were themselves considered as an expiatory sacrifice, for they were given to make atonement for the children of Israel,<\/I> (v.<\/I><\/span> 19<\/span>), and yet not being devoted to death, any more than the first-born were, these two sacrifices were substituted in their stead, upon which therefore they were to lay their hands, that the sin which the children of Israel laid upon them (v.<\/I><\/span> 10<\/span>) might be transferred to these beasts.<\/P> IV. The Levites themselves were offered before the Lord<\/I> for an offering of the children of Israel,<\/I> v.<\/span> 11<\/span><\/U><\/I><\/span>. Aaron gave them up to God, as being first given up by themselves, and by the children of Israel. The original word signifies a wave-offering,<\/I> not that they were actually waved, but they were presented to God as the God of heaven, and the Lord of the whole earth, as the wave-offerings were. And in calling them wave-offerings it was intimated to them that they must continually lift up themselves towards God in his service, lift up their eyes, lift up their hearts, and must move to and fro with readiness in the business of their profession. They were not ordained to be idle, but to be active and stirring.<\/P> V. God here declares his acceptance of them: The Levites shall be mine,<\/I> v.<\/span> 14<\/span><\/U><\/I><\/span>. God took them instead of the first-born (v.<\/I><\/span> 16-18<\/span>), of which before, ch.<\/I><\/span> iii. 41<\/span>. Note, What is in sincerity offered to God shall be graciously owned and accepted by him. And his ministers who have obtained mercy of him to be faithful have particular marks of favour and honour put upon them: they shall be mine,<\/I> and then (v.<\/I><\/span> 15<\/span>) they shall go in to do the service of the tabernacle.<\/I> God takes them for his own, that they may serve him. All that expect to share in the privileges of the tabernacle must resolve to do the service of the tabernacle. As, on the one hand, none of God’s creatures are his necessary servants (he needs not the service of any of them), so, on the other hand, none are taken merely as honorary servants, to do nothing. All whom God owns he employs; angels themselves have their services.<\/P> VI. They are then given as a gift to Aaron and his sons (v.<\/I><\/span> 19<\/span>), yet so as that the benefit accrued to the children of Israel. 1. The Levites must act under the priests as attendants on them, and assistants to them, in the service of the sanctuary. Aaron offers them to God (v.<\/I><\/span> 11<\/span>), and then God gives them back to Aaron, v.<\/I><\/span> 19<\/span>. Note, Whatever we give up to God, he will give back to us unspeakably to our advantage. Our hearts, our children, our estates, are never more ours, more truly, more comfortably ours, than when we have offered them up to God. 2. They must act for the people. They were taken to do the service of the children of Israel,<\/I> that is, not only to do the service which they should do, but to serve their interests, and do that which would really redound to the honour, safety, and prosperity of the whole nation. Note, Those that faithfully perform the service of God do one of the best services that can be done to the public; God’s ministers, while they keep within the sphere of their office and conscientiously discharge the duty of it, must be looked upon as some of the most useful servants of their country. The children of Israel can as ill spare the tribe of Levi as any of their tribes. But what is the service they do the children of Israel? It follows, it is to make an atonement for them, that there be no plague among them.<\/I> It was the priests’ work to make atonement by sacrifice, but the Levites made atonement by attendance, and preserved the peace with heaven which was made by sacrifice. If the service of the priests in the tabernacle had been left to all the first-born of Israel promiscuously, it would have been either neglected or done unskillfully and irreverently, being done by those that were not so closely tied to it, nor so diligently trained to it, nor so constantly used to it, as the Levites were; and this would bring a plague among the children of Israel<\/I>–meaning, perhaps, the death of the first-born themselves, which was the last and greatest of the plagues of Egypt. To prevent this, and to preserve the atonement, the Levites were appointed to do this service, who should be bred up to it under their parents from their infancy, and therefore would be well versed in it; and so the children of Israel, that is, the first-born, should not need to come nigh to the sanctuary; or, when any Israelites had occasion, the Levites would be ready to instruct them, and introduce them, and so prevent any fatal miscarriage or mistake. Note, It is a very great kindness to the church that ministers are appointed to go before the people in the things of God, as guides, overseers, and rulers, in religious worship, and to make that their business. When Christ ascended on high, he gave these gifts,<\/I>Eph 4:8<\/span>; Eph 4:11<\/span>; Eph 4:12<\/span>.<\/P> VII. The time of their ministration is fixed. 1. They were to enter upon the service at twenty-five years old, v.<\/I><\/span> 24<\/span>. They were not charged with the carrying of the tabernacle and the utensils of it till they were thirty years old, ch.<\/I><\/span> iv. 3<\/span>. But they were entered to be otherwise serviceable at twenty-five years old, a very good age for ministers to begin their public work at. The work then required that strength of body and the work now requires that maturity of judgment and steadiness of behaviour which men rarely arrive at till about that age; and novices are in danger of being lifted up with pride. 2. They were to have a writ of ease at fifty years old; then they were to return from the warfare, as the phrase is (v.<\/I><\/span> 25<\/span>), not cashiered with disgrace, but preferred rather to the rest which their age required, to be loaded with the honours of their office, as hitherto they had been with the burdens of it. They shall minister with their brethren in the tabernacle,<\/I> to direct the junior Levites, and set them in; and they shall keep the charge,<\/I> as guards upon the avenues of the tabernacle, to see that no stranger intruded, nor any person in his uncleanness, but they shall not be put upon any service which may be a fatigue to them. If God’s grace provide that men shall have ability according to their work, man’s prudence should take care that men have work only according to their ability. The aged are most fit for trusts, and to keep the charge; the younger are most fit for work, and to do the service. Those that have used the office of a servant well purchase to themselves a good degree,<\/I> 1 Tim. iii. 13<\/I><\/span>. Yet indeed gifts are not tied to ages (Job xxxii. 9<\/span>), but all these worketh that one and the self-same Spirit.<\/I> Thus was the affair of the Levites settled.<\/P><\/p>\n 5. And the Lord spake unto Moses. Although the Levites were not allowed to go into the sanctuary, but were only the priests’ ministers, and chiefly employed in servile duties, yet, inasmuch as they carried the tabernacle and the sacred vessels, prepared the sacrifices, took away the ashes and other offscourings from the altar, God would have them consecrated to Himself by a solemn rite. For as all Israel, with respect to the Gentiles, was God’s peculiar people, so the house of Levi was chosen out of the people itself to be His own property, as it is here said. But, lest they should arrogate to themselves more than was right, God anticipates their presumption: first, by putting off their consecration for some time; secondly, by desiring that they should not be initiated by Moses, but by Aaron; and thirdly, by appointing a different ceremony for it. For, if they had been initiated at the same time as the priests, under this pretext they might have contended to be on an equality with them; therefore, although the priests were already separated from the common people, yet the Levites still remain unconsecrated, ( privati,) in order that they may learn to reverence the priestly office. And again, since, if they had been dedicated likewise by Moses, there was a danger of their being puffed up with pride against all others, Aaron is appointed to preside over their consecration, that they may modestly submit themselves to his authority. Since, too, they were only purified by water, and sacrifice, and without the addition of anointing, the difference in the external rite reminded them that their degree of honor was not similar or the same. <\/p>\n B. CONSECRATION OF THE LEVITES FOR SERVICE vv. 522 Num. 8:5<\/span>. And the Lord spake unto Moses, saying, 6. Take the Levites from among the children of Israel, and cleanse them. 7. And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean. 8. Then let them take a young bullock with his meat offering, even fine flour mingled with oil, and another young bullock shalt thou take for a sin offering. 9. And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together. 10. And thou shalt bring the Levites before the Lord: and the children of Israel shall put their hands upon the Levites: 11. And Aaron shall offer the Levites before the Lord for an offering of the children of Israel, that the may execute the service of the Lord. 12. And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin offering, and the other for a burnt offering, unto the Lord, to make an atonement for the Levites. 13. And thou shalt set the Levites before Aaron, and before his sons, and offer them for an offering unto the Lord. 14. Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine. 15. And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them for an offering. 16. For they are wholly given unto me from among the children of Israel; instead of such as open every womb, even instead of the firstborn of all the children of Israel, have I taken them unto me. 17. For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself. 18. And I have taken the Levites for all the firstborn of the children of Israel. 19. And I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary. 20. And Moses, and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that the Lord commanded Moses concerning the Levites, so did the children of Israel unto them. 21. And the Levites were purified, and they washed their clothes; and Aaron offered them as an offering before the Lord; and Aaron made an atonement for them to cleanse them. 22. And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron, and before his sons: as the Lord had commanded Moses concerning the Levites, so did they unto them.<\/p>\n PARAPHRASE<\/strong><\/p>\n Num. 8:5<\/span>. Again the Lord spoke unto Moses, saying, 6. Take the Levites from among the sons of Israel, and purify them: sprinkle cleansing water upon them, and let them shave their whole bodies, and wash their clothes, thus making themselves clean. 8. Then let them take a young bull with its meal offering, fine flour mixed with oil, and a second bull you shall take for a sin offering. 9. And you shall bring the Levites before the Tent of Meeting. You shall also gather the whole congregation of the children of Israel together, 10. bring the Levites before the Lord; and the children of Israel shall lay their hands on the Levites. 11. Then Aaron shall offer the Levites before the Lord as an offering from the children of Israel, in order that they may perform the service of the Lord. 12. And the Levites shall lay their hands upon the heads of the bulls. Then offer one for a sin offering and the other for a burnt offering to the Lord to make atonement for the Levites. 13. Then you shall have the Levites stand before Aaron and his sons in order to present them as a wave offering to the Lord. 14. In this manner you shall set the Levites apart from among the children of Israel, and the Levites shall be mine. 15. After that the Levites may enter into the Tent of Meeting to serve; but you shall cleanse them and present them as a wave offering, 16, since they are entirely given to me from among the children of Israel. I have taken them unto myself in the place of every first child of the womb, the firstborn of all the children of Israel. 17. Every firstborn of the children of Israel is mine among the men and the animals; on the day that I brought death upon all the firstborn in the land of Egypt I set them apart unto myself. 18. But I have taken the Levites rather than each of the firstborn among the children of Israel. And I have given the Levites as dedicated ones to Aaron and his sons from among the children of Israel, to do the service of the children of Israel at the Tent of Meeting, and to make atonement in behalf of the children of Israel, and there may not be a plague among the children of Israel from their approaching the sanctuary. 20. Thus did Moses and Aaron and all the congregation of the children of Israel to the Levites: according to everything the Lord had commanded Moses concerning the Levites, the children of Israel did to them. 21. The Levites, also, purified themselves from sin and washed their clothes; then Aaron presented them as a wave offering before the Lord. 22. After that the Levites entered to do their service in the Tent of Meeting before Aaron and his sons; exactly as the Lord had commanded Moses concerning the Levites, they did to them.<\/p>\n COMMENTARY<\/strong><\/p>\n Chapter three has already told us of the selection of the Levites for special service in the sanctuary (Num. 8:5<\/span> ff). But before they were to begin the performance of their duties, they must be fully set apart from the people of Israel in special rites of consecration. Our passage parallels the instructions of Leviticus 8<\/span>. ICC cites Kuenen, Num. 8:5-22<\/span> . . . is an insipid repetition and exaggeration of the account of the separation of the Levites. . . . If the author of these last-named chapters had supposed that the Levites, before entering on their duties, had to be purified, and presented to Yahwe . . . he would not have passed it over in silence. . . . He concludes by saying the passage is a pericope added by some later writer.<\/p>\n On the other hand it is a bit surprising to discover IB defending the doubled passage by the suggestion of two results: the exaltation of the priesthood over the Levites (the Levites are simply cleansed; the priests are sanctified); and the notable differentiation between the Levites and the ordinary Israelites.<\/p>\n The Midrash, commenting upon the question, says that when Aaron saw the dedication offerings of the princes, he was much disappointed that neither he nor his tribe was represented. Therefore, God told him, By your life! Your part is greater than theirs, since you kindle and prepare the lamps, RCP, p. 131. The process by which the Levites were cleansed was elementary: they were sprinkled with the water of purification, after which all hair was shaved from the body. We should notice what they were not to do: undergo a ceremonial washing, dress in the priestly robes, undergo the oil anointment, nor be sprinkled with the blood of sacrifices. PC assumes that the purpose, for all these rituals was to assure personal cleanliness. Two bullocks were brought before the Lord; their uses are shown in Num. 8:12<\/span> : one is a sin offering; the other a burnt offering. These offerings were to be made after all the Israelites assembled and laid their hands upon the Levites, designating the fact that they represented the entire nation in their services. Aaron himself made the pronouncement of their consecration. The Levites must always consider themselves both the property and the servants of the Lord, standing in the stead of all the firstborn sons among the other tribes. Such a provision was a significant advance beyond the pagan practice of sacrificing the firstborn son, as unto Molech, a practice of which Jehovah could not conceivably approve, He much preferred, as it were, living sacrifices.<\/p>\n When God pledged that the nation would be spared the visitation of plagues as long as they were, through the Levites, faithful in their religious service, it was a landmark declaration. We can only understand this to mean that God allows such plagues to visit those who are logically expected to serve Him, but do not. History amply attests to the validity of this conclusion. QUESTIONS AND RESEARCH ITEMS<\/strong><\/p>\n 147.<\/p>\n What purposes are achieved in repeating in this chapter a service which has previously been described?<\/p>\n 148.<\/p>\n Which of the ordinary portions of the ritual of cleansing are omitted upon this occasion? Why?<\/p>\n 149.<\/p>\n For what purposes were the two bullocks used?<\/p>\n 150.<\/p>\n What did it signify when all the people placed their hands upon the heads of the Levites? Does this lessen the duties of the people?<\/p>\n 151.<\/p>\n Why did God not command the literal sacrifice of Israels firstborn?<\/p>\n 152.<\/p>\n Are we to consider that plagues and other catastrophes are always the result of widespread sinful conduct?<\/p>\n 153.<\/p>\n In what sense have the Levites been given to Aaron and his sons (Num. 8:18<\/span>)?<\/p>\n 154.<\/p>\n Discuss the importance of doing exactly what the Lord asks, as is recorded in Num. 8:20<\/span>; Num. 8:22<\/span>.<\/p>\n (5) And the Lord spake unto Moses.<\/strong>As Moses had already officiated in the consecration of the priests (Leviticus 8<\/span>), so now, notwithstanding the fact that Aaron and his sons were already consecrated, he is commanded to officiate at the cleansing of the Levites.<\/p>\n THE CONSECRATION OF THE LEVITES, Num 8:5-22<\/span>.<\/p>\n Already have Aaron and his sons, the purely sacerdotal family of the tribe of Levi, been anointed and inducted into their sacred office. It remains now to set apart the rest of the tribe to their calling as the bearers and custodians of the tabernacle and its furniture. They had recently been presented to Aaron, and by him charged with the duties to which they were to be set apart as substitutes for the firstborn males. Num 3:5-13<\/span>, notes. Thus was fulfilled with singular precision the prophecy of Jacob, Gen 49:5-7<\/span>. Up to the time of these ordinations the Israelites had worshipped the God of their fathers after their fathers’ manner, the firstborn being priests, the eldest son of each house inheriting the priestly office. Exo 24:5<\/span>. The first step toward a change was made in the institution of an hereditary priesthood in the family of Aaron, during the first retirement of Moses to the solitudes of Sinai. Exo 28:1<\/span>. The next extension of the priestly order grew out of the terrible crisis of Exodus 32<\/span>. The first, and awful self-consecration of the Levites, was when they rallied at the call of Moses, every man against his idolatrous brother-Hebrew, and thus stemmed the progress of the evil. From this hour the tribe stood forth apart, recognizing in this bloody vindication of Jehovah the spiritual as higher in value than the natural, and therefore they were counted worthy to be henceforth what Ewald styles “an Israel within an Israel.”<\/p>\n The Dedication of the Levites ( Num 8:5-26<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n The voice has spoken to Moses, Yahweh’s chosen; the light, lit by Aaron and his sons, Yahweh’s chosen, shines on the bread that symbolises Yahweh’s people; and now Yahweh comes to the third of the trio of His chosen ones, those whom He has set apart for Himself to serve instead of the firstborn of Israel. He has provided them that the firstborn of Israel may no longer be bound to Tabernacle service. They are holy to Him, made holy through the night of the Passover which will be dealt with subsequently. In the Passover He will then welcome all who are clean. <\/p>\n In Numbers 3<\/span> the Levites have been numbered, in Numbers 4<\/span> they have been assigned their responsibilities, in Numbers 7<\/span> they have been given the means of fulfilling those responsibilities, and now they are to be dedicated to their work. <\/p>\n We have here the regular chiastic pattern: <\/p>\n a <\/strong> The command to take and cleanse the Levites (Num 8:5-6<\/span>). <\/p>\n b <\/strong> The purifying, washing and preparation for the making of atonement (Num 8:7-8<\/span>). <\/p>\n c <\/strong> The whole congregation assembled to do the will of Yahweh (Num 8:9<\/span>) <\/p>\n d <\/strong> Presentation of the Levites before Yahweh at the Tent of meeting and offered as a waveoffering, with threefold repetition to stress the completeness of the offering (Num 8:10-15<\/span>). <\/p>\n e <\/strong> The Levites wholly given to Yahweh instead of the firstborn (Num 8:16<\/span>). <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
TEXT<\/strong><\/p>\n
The conclusion of the verses merely demonstrates that the divine commission was carried out exactly as ordered.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n