Yahweh spoke to Moses and to Aaron, saying, “Don’t cut off the tribe of the families of the Kohathites from among the Levites; but thus do to them, that they may live, and not die, when they approach the most holy things: Aaron and his sons shall go in and appoint everyone to his service and to his burden; but they shall not go in to see the sanctuary even for a moment, lest they die.”
Yahweh spoke to Moses, saying, “Take a census of the sons of Gershon also, by their fathers’ houses, by their families; you shall count them from thirty years old and upward until fifty years old: all who enter in to wait on the service, to do the work in the Tent of Meeting.
“This is the service of the families of the Gershonites, in serving and in bearing burdens: they shall carry the curtains of the tabernacle and the Tent of Meeting, its covering, the covering of sealskin that is on it, the screen for the door of the Tent of Meeting, the hangings of the court, the screen for the door of the gate of the court which is by the tabernacle and around the altar, their cords, and all the instruments of their service, and whatever shall be done with them. They shall serve in there. At the commandment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burden and in all their service; and you shall appoint their duty to them in all their responsibilities. This is the service of the families of the sons of the Gershonites in the Tent of Meeting. Their duty shall be under the hand of Ithamar the son of Aaron the priest.
“As for the sons of Merari, you shall count them by their families, by their fathers’ houses; you shall count them from thirty years old and upward even to fifty years old—everyone who enters on the service, to do the work of the Tent of Meeting. This is the duty of their burden, according to all their service in the Tent of Meeting: the tabernacle’s boards, its bars, its pillars, its sockets, the pillars of the court around it, their sockets, their pins, their cords, with all their instruments, and with all their service. You shall appoint the instruments of the duty of their burden to them by name. This is the service of the families of the sons of Merari, according to all their service in the Tent of Meeting, under the hand of Ithamar the son of Aaron the priest.”
Moses and Aaron and the princes of the congregation counted the sons of the Kohathites by their families, and by their fathers’ houses, from thirty years old and upward even to fifty years old, everyone who entered into the service for work in the Tent of Meeting. Those who were counted of them by their families were two thousand seven hundred fifty. These are those who were counted of the families of the Kohathites, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the commandment of Yahweh by Moses.
Those who were counted of the sons of Gershon, by their families, and by their fathers’ houses, from thirty years old and upward even to fifty years old—everyone who entered into the service for work in the Tent of Meeting, even those who were counted of them, by their families, by their fathers’ houses, were two thousand six hundred thirty. These are those who were counted of the families of the sons of Gershon, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the commandment of Yahweh.
Those who were counted of the families of the sons of Merari, by their families, by their fathers’ houses, from thirty years old and upward even to fifty years old—everyone who entered into the service for work in the Tent of Meeting, even those who were counted of them by their families, were three thousand two hundred. These are those who were counted of the families of the sons of Merari, whom Moses and Aaron counted according to the commandment of Yahweh by Moses.
All those who were counted of the Levites whom Moses and Aaron and the princes of Israel counted, by their families and by their fathers’ houses, from thirty years old and upward even to fifty years old, everyone who entered in to do the work of service and the work of bearing burdens in the Tent of Meeting, even those who were counted of them, were eight thousand five hundred eighty. According to the commandment of Yahweh they were counted by Moses, everyone according to his service and according to his burden. Thus they were counted by him, as Yahweh commanded Moses.
Geneva Bible translators 1599 · Public Domain On vv18, 19, 23, 25, 26, 28, 32, 36, 37, 41, 47, 49 Committing by your negligence that the holy things be…
Committing by your negligence that the holy things be not well wrapped, and so they by touching thereof perish.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv18, 20, 30, 32, 44, 48 Num 4:18 Cut ye not off the tribe of…
Num 4:18 Cut ye not off the tribe of the families of the Kohathites from among the Levites:
Ver. 18. Cut ye not off,] i.e., Cause them not, by your default, to be cut off. Heed must be taken, that we neither give offence carelessly, nor take offence causelessly.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv18, 19, 25, 26, 28, 31, 32, 44, 48 i.e. Do not by your neglect provoke God to…
i.e. Do not by your neglect provoke God to cut them off for touching the holy things.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv21, 34 We have here the charge of the other two…
We have here the charge of the other two families of the Levites, which, though not so honourable as the first, yet was necessary, and was to be done regularly. 1. The Gershonites were charged with all the drapery of the tabernacle, the curtains, and hangings, and the coverings of badgers' skins, Num 4:22-26. These they were to take down when the cloud removed, and the ark and the rest of the holy things were carried away, to pack up and bring with them, and then to set up again, where the cloud rested. Aaron and his sons allotted to them their respective charge: "You shall take care of such a curtain, and you of such a hanging, that every one may know his work, and there may be no confusion," Num 4:27. Ithamar particularly was to take the oversight of them, Num 4:28. 2. The Merarites were charged with the heavy carriage, the boards and bars, the pillars and sockets, the pins and cords, and these were delivered to them by name, Num 4:31, Num 4:32. An inventory was given them of every particular, that it might be forthcoming, and nothing to seek, when the tabernacle was to be set up again. Though these seemed of less importance than the other things pertaining to the sanctuary, yet there was this care taken of them, to teach us with the greatest exactness to preserve pure and entire all divine institutions, and to take care that nothing be lost. It also intimates the care God takes of his church, and every member of it; the good Shepherd calls his own sheep by name, Joh 10:3. Here were thousands of men employed about these services, though a much less number would have served for the bearing of those burdens; but it was requisite that the tabernacle should be taken down, and set up, with great expedition, and many hands would make quick work, especially when every one knew his work. They had tents of their own to take care of, and to take along with them, but the young men under thirty, and the old men above fifty, might serve for them; nor is there any mention of them, for God's house must always be preferred before our own. Their care was preposterous who built and ceiled their own houses while God's house lay waste, Hag 1:4, Hag 1:9. The death of the saints is represented as the taking down of the tabernacle (Co2 5:1), and the putting of it off, Pe2 1:14. The immortal soul, like the most holy things, is first covered and taken away, carried by angels, unseen, under the inspection of the Lord Jesus, our Eleazar. Care is also taken of the body - the skin and flesh, which are as the curtains, the bones and sinews which are as the bars and pillars; none of these shall be lost; commandment is given concerning the bones, a covenant made with the dust; these are in safe custody, and shall all be produced in the great day, when this tabernacle shall be set up again, and these vile bodies made like the glorious body of Jesus Christ.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv17–39 Cut ye not off the tribe of the families…
Cut ye not off the tribe of the families of the Kohathites from among the Levites. Or give no occasion, as the Targum of Jonathan; or be not the cause of their cutting off, as Jarchi, through negligence or inadvertency of theirs, in packing up the above things, and delivering them to them.
Cut ye not off the tribe of the families of the Kohathites from among the Levites. Or give no occasion, as the Targum of Jonathan; or be not the cause of their cutting off, as Jarchi, through negligence or inadvertency of theirs, in packing up the above things, and delivering them to them.
Read full note →
Numbers 4:19
num 4:19
num 4:19
num 4:19But thus do unto them,.... As after directed:
that they may live and not die; live long, and not die a sudden and violent death:
when they approach unto the most holy things; the ark, the shewbread table, &c. to take them up and carry them:
Aaron and his sons shall go in; into the holy and most holy places:
and appoint them in everyone to his service, and to his burden; what everyone shall do, and how they shall take them up, and bear them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv18, 19, 25, 26, 28, 31, 32, 44 Cut not off - Do not by your neglect…
Cut not off - Do not by your neglect provoke God to cut them off for touching the holy things.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv20, 36 Verse 20. When the holy things are covered] Literally,…
Verse 20. When the holy things are covered] Literally, כבלע keballa, when they are swallowed down; which shows the promptitude with which every thing belonging to the holy of holies was put out of sight, for these mysteries must ever be treated with the deepest reverence; and indeed without this they could not have been to them the representatives of heavenly realities. See the concluding note.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv18, 25, 26, 32, 44 Num 4:18-19. Cut not off — Do not by…
Num 4:18-19. Cut not off — Do not by your neglect, provoke God to cut them off for touching the holy things. Every one to his service — To that which is peculiarly allotted to him, the services and burdens being equally distributed among them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv20, 23, 28 to see when the holy things are covered -…
to see when the holy things are covered - Render: to see the holy things for an instant. The expression means Iiterally” as a gulp,” i. e. for the instant it takes to swallow.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv20, 23, 26, 27, 46 Curiosity. Septuagint, "suddenly." Let them not rush in before…
Curiosity. Septuagint, "suddenly." Let them not rush in before all the vessels be properly covered. The priests folded them up with all haste, that they might see them as little as possible themselves. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv17, 24, 28, 29, 34 Cut ye not off the tribe of the families…
Cut ye not off the tribe of the families of the Kohathites from among the Levites, &c.--a solemn admonition to Moses and Aaron to beware, lest, by any negligence on their part, disorder and improprieties should creep in, and to take the greatest care that all the parts of this important service be apportioned to the proper parties, lest the Kohathites should be disqualified for their high and honorable duties. The guilt of their death would be incurred by the superintending priest, if he failed to give proper directions or allowed any irreverent familiarity with sacred things.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv18, 20, 21, 32, 34 18. Cut ye not off… the Kohathites — Hebrews,…
18. Cut ye not off… the Kohathites — Hebrews, Cause ye not to cut off, etc. This admonition signifies that the priests charged with the duty of enveloping the sacred furniture should not be the occasion of the death of any Levite through their inattention to the commandment to cover the holy things from the sight or touch of the bearers. If it is objected that it is unreasonable to suppose that the just God would cut off one through another’s carelessness in handling sacred things, we would call attention to that very constitution and course of nature in which we daily move. We are every day exposed to sudden death through the absent-mindedness of the apothecary, the thoughtlessness of the switch-tender, the sleepiness of the engineer, or the unskilfulness of the pilot. God does not miraculously interpose to prevent the evil results of inadvertence in dealing with physical forces. We should expect the same to be true when we enter the realm of spiritual powers. The death-stroke that flashed from the Shekinah upon some curious Levite who approached unwarned the uncovered ark of the covenant might have been as natural as the death-shock from an accidental contact with an unguarded electrical battery. For aught that we know it would require a miracle to prevent a fatal result of carelessness in the first case as much as in the second. What a lesson is here taught to all Christians, especially to all ministers of the Gospel, not to withhold from the wicked the proclamation of the terrors of the Lord God, who is a consuming fire. “Those who do not what they can to keep others from sin, do what they can to cut them off.” This remark of the sententious Henry is based on the word of God. Pro_24:11-12; Eze_33:6.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv21, 26, 27, 28, 29, 32, 34, 49 21–28. The Gershonites and their duties.
21–28. The Gershonites and their duties.
They carry (in wagons Num_7:7) all the hangings and coverings of which the Dwelling and the court are composed.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv18, 20, 25, 26, 28, 31, 32, 48 (18) Cut ye not off the tribe . .…
(18) Cut ye not off the tribe . . . —The word shebet (tribe) is here used in a very peculiar sense, and denotes one division only of the tribe of Levi. In this and the following verses the injunction already given (Num_5:15) is renewed, and Moses and Aaron are charged not to be guilty of such negligence in respect of it as might expose the Kohathites to death in consequence of their unlawful treatment of the holy things. Moses and Aaron might be said to do that which would be the result of their negligence. In like manner St. Paul enjoins the Roman Christians in these words: “Destroy not him with thy meat for whom Christ died” (Rom_14:15).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv18, 19, 20, 25, 26, 28, 31, 32, 48 Cut ye not off the tribe of the families…
Cut ye not off the tribe of the families of the Kohathites. The word tribe (shebet) is used in an unusual way here, not in the sense of tribus, but of stirps. Perhaps as Levi was himself a microcosm of all Israel, so his families ranked as tribes; and no doubt they remained more distinct than the families of any other tribe. The meaning of the command is plainly this, "Take care that the Kohathites are not cut off through any negligence or want of consideration on your part; and the form of the command, "cut ye not off," conveyed most emphatically the warning, that if any mischief befell the Kohathites which the priests could have prevented, they would be responsible for it in the sight of God. No doubt, as a fact, the Kohathites would take their cue from the conduct of the priests: if they were irreverent and careless, the Levites would be the same, and would sooner or later presume, and, presuming, would die.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v34 They were numbered . . . every one according…
Num_4:34-49
They were numbered . . . every one according to his service.
Read full note →
Proportion between number and service
Looking at the relation of the numbers to the service required of them we discover illustrations of--
I. The wisdom of God. By this diversity of numbers among the Levite families, saith Trapp, God showeth His wisdom in fitting men for the work whereunto He hath appointed them, whether it requireth multitude or gifts (1Co_12:8-12). Every one hath his own share; all are not alike gifted.
II. The reasonableness of the divine requirements. Though the sum total of effective Levites, says Greenfield, was very small compared with that of the other tribes: yet they would be far more than could be employed at once in this service. But they might carry by turns and ease one another, and thus do the whole expeditiously and cheerfully. They would also have their own tents to remove, and their own families to take care of. There was an ample number for the performance of the work; and its distribution amongst so many would render it comparatively easy to every one. Gods claims upon us and our service are in the highest degree reasonable. He is a kind and gracious Master.
III. The exemplary obedience of the servants of the Lord. (W. Jones.)
Many in the Church who do not add to its service:
Observe--
1. That the Kohathites were in all eight thousand and six hundred, from a month old and upward: but of those there were but two thousand seven hundred and fifty serviceable men, not a third part. The Gershonites in all seven thousand and five hundred: and of them but two thousand six hundred and thirty serviceable men, little more than a third part. Note--Of the many that add to the numbers of the Church, there are comparatively but few that contribute to the service of it. So it has been, and so it is; many have a place in the tabernacle, that do but little of the work of the tabernacle (Php_2:20-21).
2. That the Merarites were but six thousand and two hundred in all; and yet of these there were three thousand and two hundred serviceable men, which were a good deal above half. The greatest burden lay upon that family, the boards, and pillars, and sockets. And God so ordered it, that though they were the fewest in number, yet they should have the most able men among them; for whatever service God calls men to, He will furnish them for it, and give strength in proportion to the work, grace sufficient.
3. The whole number of the able men of the tribe of Levi, which entered into Gods host to war His warfare, was but eight thousand five hundred and eighty; whereas the able men of the other tribes that entered into the host of Israel to war their warfare were many more. The least of the tribes had almost four times as many able men as the Levites, and some of them more than eight times as many. For those that are engaged in the service of this world, and war after the flesh, are many more than those that are devoted to the service of God, and fight the good fight of faith. (Matthew Henry, D. D.)
The numbered people:
I. Here is authority for the muster-roll--According to the commandment of the Lord they were numbered. It was not left to Moses to number the people without Divine sanction, else the deed might have been as evil in the sight of the Lord as that of David when he made a census of the nation: neither may any man at this day summon the saints of the Lord at his own discretion to enterprises for which they were never set apart. The armies of Israel are none of ours to lead whither we will, nor even to reckon up that the number may be told to our own honour.
1. Believers in Christ Jesus, you are now called forth to do suit and service, because like the tribe of Levi you are the Lords. He views you as the church of the firstborn, as the redeemed from among men, and as His peculiar inheritance, and therefore above all other men you are under His special rule and governance.
2. You are further called because this is a charge laid upon you of the Lord, to whom you specially belong. The Levites were not numbered with the rest of the nation, for their vocation was altogether different, and their whole business was about holy things. Ye see in this your calling, for hereunto are ye also ordained that ye may live unto the Lord alone.
3. The Lord may well call you to this service, seeing He has given you to His Son, even as He gave the Levites to Aaron, as it is written (Num_3:9), They are wholly given unto him out of the children of Israel. Because ye belong to Christ, therefore hide not yourselves from His service, but come forward with alacrity.
4. The Lord has constituted you the servants of all His people, even as He said of the Levites that they were to do the service of the children of Israel in the tabernacle of the congregation. We are debtors to all our brethren, and we are their servants to the full extent of our power.
II. Notice the appointment of the individuals--Every one according to his service, and according to his burden. By our varied gifts, positions, offices, and opportunities, we are as much set apart to special services as were the sons of Kohath, &c. Great evils arise out of persons mistaking their calling, and undertaking things of which they are not capable; and, on the other hand, the success of Christian work in a large measure arises out of places of usefulness being filled by the right men.
III. Our text is the summary of the chapter in which we have an account of the actual fulfilment of the Lords command by Moses. He numbered each family, and cast up the total of the tribe, at the same time mentioning in detail the peculiar service of each. We would imitate him at this important moment, and take the census of those who are consecrated to the Lords own service.
1. Where are you, then, who can bear the heavier service of the sanctuary, carrying its pillars, and the boards, and the sockets thereof? You are now needed to speak in the meetings, to lead the people in prayer, to order the assemblies, and to take the heavier work of this holy business. The Lord Jesus should have able men to speak for Him; He deserves the best of the best. Now is the hour, where is the man? Let no diffidence or love of ease keep one back who might make known the gospel and win a soul for Jesus.
2. But where are you who can only carry the pins and the cords? Your burden is lighter, but probably your strength is also less, and lighter though your load may be, the matters which you carry are quite as essential as the pillars and the boards. Where are you? You who can say a few words to lonely inquiring ones; you who can do no more than pray, where are you? At your posts, or idling? Answer quickly, for time and need are pressing. If the load which you can carry be so very small, be all the more ready to bear it.
3. Are you a lover of the Lord Jesus and do you wish to be omitted from the roll-call? If so, let it be known to yourself, and stated plainly to your conscience. Do not pretend to be a labourer and remain a loiterer, but openly avow to your own soul that you stand all the day idle, and feel fully justified in so doing. (C. H. Spurgeon.)
All have a work to do for God:
There is a work for all of us. And there is special work for each, work which I cannot do in a crowd, or as one of a mass, but as one man, acting singly, according to my own gifts, and under a sense of my personal responsibility. There is, no doubt, associated work for me to do; I must do my work as part of the worlds great whole, or as a member of some body. But I have a special work to do, as one individual who, by Gods plan and appointment, has a separate position, separate responsibilities, and a separate work; if I do not do it, it must be left undone. No one of my fellows can do that special work for me which I have come into the world to do; he may do a higher work, a greater work, but he cannot do my work. I cannot hand my work over to him, any more than I can hand over my responsibilities or my gifts. Nor can I delegate my work to an association of men, however well-ordered and powerful. They have their own work to do, and it may be a very noble one. But they cannot do my work for me. I must do it with these hands or with these lips which God has given me. I may do little or I may do much. That matters not. It must be my own work, and by doing my own work, poor as it may seem to some, I shall better fulfil Gods end in making me what I am, and more truly glorify His name, than if I were either going out of my own sphere to do the work of another, or calling in another into my sphere to do my proper work for me. (John Ruskin.)
Happiness of working for God:
The Rev. Andrew Fuller, the eminent Baptist minister, was depressed at one time by his people living in a low state of mind; they did nothing but sigh and groan. All his endeavours were fruitless to raise them to a higher spiritual life. Much perplexed, he made inquiry into their actions, and found that they were doing nothing for Christ. He at once set them to work, and a marked change took place; instead of sighs, groans, and gloomy faces, there were cheerfulness and faces glowing with happiness. If your state of heart and mind is low and depressed, carry the story of the life, death, and resurrection of the Saviour to some perishing soul; do something for the Master, and soon your heart will leap with joy and gratitude.
Unfaithful helpers are a burden
An overworked minister, whilst lamenting the lack of workers in his church, dozed, and, as the story goes, dreamed. He thought he was between the shafts of a four-wheeled coach, and four of his helpers were each pushing a wheel, and up the hill they all toiled together. Soon he felt the coach drag heavily, and at last he could pull no further so came to a standstill. On looking behind he discovered that his four helpers had quietly got inside to ride. How much happier and easier Christian work would be if all would do their best. (Young Mens Review.)
Power running to waste:
We are told sometimes of the vast power unutilised as the waters leap over the Falls of Niagara; in fact, statisticians have given us calculations of the marvellous saving of steam, which means coal, which means money, that might thus be saved. We are not sure but that it has been proved that there is power enough, if it could be communicated, to give electric light to the whole continent, and no one who has walked along the banks of the Niagara River for two or three miles above the Falls, and studied the tremendous force of the current, will hesitate to doubt such statements. Is there not in this a parable? There is a whole Niagara of Christian power running to waste in our land--power that if utilised would flash the light of salvation over the world, and bring in the perfect day of Christs kingdom on earth. Take any of our churches, what are a large portion of the members doing? Absolutely nothing--they are in their places on the Sabbath, and just possibly at the weekly prayer-meeting; beyond that what? But, I can do so little. Oh, my friend, pug your little and a thousand littles of your brethren together, and it would make a power that by the grace of God would be irresistible. Niagara is but the united power of a thousand streams far, far away. (Canadian Independent.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v23
Numbers
THE WARFARE OF CHRISTIAN SERVICE
Read full note →
Num 4:23.
These words occur in the series of regulations as to the functions of the Levites in the Tabernacle worship. The words ‘to perform the service’ are, as the margin tells us, literally, to ‘war the warfare.’ Although it may be difficult to say why such very prosaic and homely work as carrying the materials of the Tabernacle and the sacrificial vessels was designated by such a term, the underlying suggestion is what I desire to fix upon now-viz., that work for God, of whatever kind it be, which Christian people are bound to do, and which is mainly service for men for God’s sake, will never be rightly done until we understand that it is a warfare, as well as a work.
The phrase on which I am commenting occurs again and again in the regulations as to the Levitical service, and is applied, not only as in my text to those who were told off to bear the burdens on the march, but also to the whole body of Levites, who did the inferior services in connection with the ritual worship. They were not, as it would appear, sacrificing priests, but they belonged to the same tribe as these, and they had sacred functions to discharge. So we come to this principle, that Christian service is to be looked at as warfare.
Now, that is a principle which ought to be applied to all Christians. For there is no such thing as designating a portion of Christ’s Church to service which others have not to perform. The distinction of ‘priest’ and ‘layman’ existed in the Old Testament; it does not exist under the New Covenant, and there is no obligation upon any one Christian man to devote himself for Christ’s sake to Christ’s service and man’s help {which is Christ’s service}, that does not lie equally upon all Christian people. The function is the same for all; the methods of discharging it may be widely different. Within the limits of the priestly tribe there may still be those whose office it is to carry the vessels, and those whose office it is to act more especially as ministering priests; but they are all ‘of the tribe of Levi.’ We, if we are Christian people at all, are all bound to do this work of ‘the tabernacle,’ and war this warfare.
It is important that we Christian people should elevate our thoughts of our duties in the world to the height of this great metaphor. The metaphor of the Christian life as being a ‘warfare’ is familiar enough, but that is not exactly the point which I wish to dwell upon now. When we speak about ‘fighting the good fight of faith,’ we generally mean our wrestle and struggle with our own evils and with the things that hinder us from developing a Christlike character, and ‘growing in the grace and knowledge of our Lord and Saviour Jesus Christ.’ But it is another sort of warfare about which I am now speaking, the warfare which every Christian man has to wage who flings himself into the work of diminishing the world’s miseries and sins, and tries to make people better, and happier because they are better. That is a fight, and will always be so, if it is rightly done.
I. Think of the foes.
Speaking generally, society is constituted upon a non-Christian basis. We talk about ‘Christian’ nations. There is not one on the face of the earth. There is not a nation whose institutions and maxims and politics and the practices of its individual members are ruled and moulded predominantly by the Gospel of Jesus Christ. So every man that has come into personal touch with that Lord, and has felt that His commandments are the supreme authority in his own individual life, when he goes out into society, comes full tilt against a whole host of things that are in pronounced antagonism, or in real though unacknowledged contradiction, to the principles by which a Christian has to live for himself, and to commend to his brethren. So we have to fight. There are two things to be done-the imparting of good which will increase the sum of the world’s happiness, and the destruction of evil, which will subtract some of the world’s sorrows. The latter is always a conflict, for there are arrayed in defence of the evil vested interests, and the influence of habit, and the lowered vitality and sensitiveness of conscience which has come from breathing the polluted atmosphere which evil has vitiated. So that if we set ourselves, in humble, quiet, out-and-out dependence on Jesus Christ and submission to His will, to lead other people to submit to His will, there is nothing in the world more certain than that we shall find against us, starting up, as it were, out of the mist and taking form suddenly, a whole host of enemies. So we Christian men, as individuals, as members of a community and able to bring some influence to bear upon the conscience of society, have to fight against popular social evils, and to war for righteousness’ sake.
There is another foe. There is nothing that men dislike more than being lifted up into a clearer atmosphere and made to see truths which they do not see or care for. When we first become Christians we are all hot to go and teach and preach; and we fancy that we have only to stand up, with a Bible in our hand, and read two or three texts, and our fellows will grasp them as gladly as we have done. But soon we find out that it is not so easy to draw men to Christ as we thought it would be. We have to fight against gravitation and unwillingness, when we would lift a poor brother into the liberty and the light that we are in. We have to struggle with the men that we are trying to help. We have to war, in order to bring ‘the peace of God which passes understanding’ into their hearts.
But the worst of all our foes, in doing Christian service, is our own miserable selves, with our laziness, and our vanity, and our wondering what A, B, and C will think about us, and the mingling of impure motives with nobler ones, and our being angry with people because they are so insensible, not so much to Christ’s love as to our words and pleadings. Unless we can purge all that devil’s leaven out of ourselves, we have little chance of working ‘the work of the tabernacle,’ or warring the warfare of God. Ah! brethren, to do anything for this world of unbelief and sin, of which we ourselves are part, is a struggle. And I know of no work that needs more continual putting a firm heel upon self, in all its subtle manifestations, than the various forms of Christian service. Not only we preachers, but Sunday-school teachers, mothers in their nurseries, teaching their children, and all of us, if we are trying to do anything for men, for Christ’s sake, must feel, if we are honest with ourselves and about our work, that the first condition of success in it is to fight down self, and that only then, being emptied of ourselves, are we ready to be filled with the Spirit, by which we are made mighty to pull down the strongholds of sin.
II. The weapons of this warfare.
There are two great passages in the New Testament, both of which deal with the Christian life under this metaphor of warfare. One of these is the detailed description of the Christian armour in the Epistle to the Ephesians. There we have described the equipment for that phase of the fight of the Christian life which has to do mainly with the perfecting of the individual character. But somewhat different is the armour which is to be worn, when the Christian man goes out into the world to labour and to wage war there for Jesus Christ. We may turn, then, rather to the other of the two passages in question for the descriptions of the equipment, armour, and weapons of the Christian in his warfare for the spread of truth and goodness in the world. The passage to which I refer is in 2Co 6:1 What are the weapons that Paul specifies in that place? I venture to alter their order, because he seems to have put them down just as they came into his mind, and we can put some kind of logical sequence into them. ‘By the Word of God’-that is the first one. ‘By the Holy Ghost,’ which is otherwise given as ‘by the power of God,’ is the next. Get your minds and hearts filled with the truth of the Gospel, and dwell in fellowship with God, baptized with His Holy Spirit; and then you will be clothed ‘as with a vesture down to your heels’ with the power of God. These are the divine side, the weapons given us from above-’the Word of God’ which is ‘the sword of the Spirit,’ and the indwelling Holy Ghost manifesting Himself in power. Then follow a series of human qualities which, though they are ‘the fruit of the Spirit,’ are yet not produced in us without our own co-operation. We have to forge and sharpen these weapons, though the fire in which they are forged is from above, and the metal of which they are made is given from heaven, like meteoric iron. These are ‘kindness, long-suffering, love unfeigned.’ We have to dismiss from our minds the ordinary characteristics of warfare in thinking of that which Christians are to wage. Like the old Knights Templars, we must carry a sword which has a cross for its hilt, and must be clad in gentleness, and long-suffering, and unfeigned love. ‘The wrath of men worketh not the righteousness of God.’ You cannot bully people into Christianity, you cannot scold them into goodness. There must be sweetness in order to attract, and he imperfectly echoes the music of the voice that came from ‘the lips into which grace was poured,’ whose words are harsh and rough, and who preaches the Gospel as if he were thundering damnation into people’s ears.
Brethren, whatever be our warfare against sin, we must never lose our tempers. Harsh words break no bones indeed, but neither do they break hearts. A character like Jesus Christ-that is the victorious weapon. Let a man go and live in the world with these weapons that I have been naming, the truth of God in his heart, the Holy Spirit in his spirit, the power that comes therefrom animating his deadness and strengthening his weakness, and himself an emblem and an embodiment of the redeeming love of Christ-and though he spoke no word he would be sure to preach Christ; and though he struck no blow he would be a formidable antagonist to the hosts of evil, and the icebergs of sin and godlessness would run down into water before his silent and omnipotent shining. These are the weapons.
III. Note the temper, or disposition, of the Christian warrior-servant.
Courage goes without saying. If a man expects to be beaten, and to do nothing by his Christian witness but clear his conscience, he deserves nothing else than what he will get-viz. that his expectation will be fulfilled and he will do nothing else but clear his conscience, and that imperfectly. That is why so many preachers and Sunday-school teachers never see any conversions in their congregation or classes-because they do not expect any; because they go to their work without the enthusiastic boldness which would give power to their utterances.
I suppose concentration, too, goes without saying. When a man is on the battlefield with the swords whirling about his head, and the bayonets an inch from his breast, he does not go dreaming of scenes a hundred miles off, or think anything else than the one thing, how to keep a whole skin and wound an enemy. If Christian men will do their work in the dawdling, half-interested, and half-indifferent way in which so many of us promenade through our Christian service as if it was a review and not a fight, they are not likely to bring back many trophies of victory. You must put your whole selves into the battle. I said we must subdue ourselves ere we begin to fight. That is no contradiction to what I am saying now, for, as we all know, there is a distinction between the two selves in us-the self-centred self, which is to be crucified, and the God-centred self, which is to be nourished. You must put your whole selves into the battle.
There must, too, be discipline. One difference between a mob and an army is that the mob has as many wills as there are heads in it, and the army has only one will, that of the commander. He says to one man ‘Go!’ and he goes, and gets shot; and to another one ‘Come!’ and he comes; and to a third one ‘Do this!’ and, no matter what it is, straightway he goes and does it. So if we are soldiers we have to take orders from headquarters, and to be sure that we pay no attention to any other commands. Suppose a man is set at a certain post by his captain, and a corporal comes and says, ‘You go and do this other thing; never mind your post, I will look after that,’ to obey that is mutiny. If Jesus Christ tells you to do anything, and any others say ‘Do not do it just yet!’ neglect them, and obey Him. If your own heart says, ‘Stop a little while and try something other and easier before you tackle that task,’ be sure of the Captain’s voice, and then, whatever happens, obey, and obey at once. Warfare is a diabolical thing, but there is a divine beauty in one aspect of it-
Their’s not to make reply, Their’s not to reason why, Their’s but to do-
even if it mean ‘to die.’ Thus let us wage warfare.
IV. The Relieving Guard.
This metaphor of warfare is used in the Book of Job, in a passage where our English Version does not show it. So I venture to substitute the right translation for the one in the Authorised Version, ‘All the days of my warfare will I wait till my change comes.’ The guard will be relieved some day, and the private that has been tramping up and down in the dark or the snow, perhaps within rifle’s length of the enemy, will shoulder his gun and go into the comfortable guardhouse, and hang up his knapsack, and fling off his dirty boots, and sit down by the fire, and make himself comfortable. There is a ‘heavenly manner of relieving guard.’ Soon it will be the end of the sentry’s time, and then, as one of those that had done a good day’s work, and a long one, said with a sigh of relief, ‘I have fought a good fight.’ Henceforth the helmet is put off, which is ‘the hope of salvation,’ and the crown is put on, which is salvation in its fullness. ‘All the days of my warfare will I wait’-till my Captain relieves the guard.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv21, 29, 34 The Work of the Gershonites
The Work of the Gershonites
v. 21. And the Lord spake unto Moses, saying,
Read full note →
v. 22. Take also the sum of the sons of Gershon, throughout the houses of their fathers, by their families;
v. 23. from thirty years old and upward until fifty years old shall thou number them, when they, according to God’s order, were fit for service; all that enter in to perform the service, literally, "to war the warfare," for their service was a branch of warfare for God, to do the work in the Tabernacle of the Congregation.
v. 24. This is the service of the families of the Gershonites, to serve, and for burdens, in carrying a part of the paraphernalia of the Sanctuary;
v. 25. and they shall bear the curtains of the Tabernacle, and the Tabernacle of the Congregation, his covering, and the covering of the badgers’ skins that is above upon it, and the hanging for the door of the Tabernacle of the Congregation,
v. 26. and the hangings of the court, and the hanging for the door of the gate of the court, which is by the Tabernacle and by the altar round about, and their cords, and all the instruments of their service, and all that is made for them; so shall they serve. Cf Num 3:24-26.
v. 27. At the appointment of Aaron and his sons, literally, "at his mouth," at his directions, shall be all the service of the sons of the Gershonites, in all their burdens, and in all their service; and ye shall appoint unto them in charge of all their burdens. Both as porters on the way and in their work of assisting in the Sanctuary the Levites were strictly under the command of the priests, as directed by God.
v. 28. This is the service of the families of the sons of Gershon in the Tabernacle of the Congregation; and their charge shall be under the hand of Ithamar, the son of Aaron, the priest.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17, 21, 24, 27, 29, 31, 33, 34, 37, 38, 41, 42, 45, 46, 49 This refers to the descendants of Kohath. See how…
Kohathites
This refers to the descendants of Kohath. See how you translated this in Numbers 3:27.
Read full note →
to be removed from among the Levites
This phrase refers to the death of the Kohathites. This can be stated in active form. AT: "to do anything that will cause me to completely remove them from among the Levites" (See: Active or Passive and Assumed Knowledge and Implicit Information)
by doing this
This phrase refers to what Yahweh says next. Moses will protect the Kohathites by not allowing them to go in and see the holy place.
to his work, to his special tasks
These two phrases mean basically the same thing and are combined for emphasis. (See: Parallelism)
translationWords
Yahweh
Moses
tribe
clan
Levi
life
assign
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv21, 29, 34 4:21-28 The men of the Gershonite clan (see 3:21-26)…
4:21-28 The men of the Gershonite clan (see 3:21-26) were responsible for general service and carrying loads (4:24). This involved handling the curtains and coverings, ropes, and related equipment that was less central to Israel’s worship. Their duties focused on the Tabernacle in general instead of on the sacred objects of the inner sanctuary that were the responsibility of Kohath’s clan.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.