Yahweh spoke to Moses, saying, “Take the Levites from among the children of Israel, and cleanse them. You shall do this to them, to cleanse them: sprinkle the water of cleansing on them, let them shave their whole bodies with a razor, let them wash their clothes, and cleanse themselves. Then let them take a young bull and its meal offering, fine flour mixed with oil; and another young bull you shall take for a sin offering. You shall present the Levites before the Tent of Meeting. You shall assemble the whole congregation of the children of Israel. You shall present the Levites before Yahweh. The children of Israel shall lay their hands on the Levites, and Aaron shall offer the Levites before Yahweh for a wave offering on the behalf of the children of Israel, that it may be theirs to do the service of Yahweh.
“The Levites shall lay their hands on the heads of the bulls, and you shall offer the one for a sin offering and the other for a burnt offering to Yahweh, to make atonement for the Levites. You shall set the Levites before Aaron and before his sons, and offer them as a wave offering to Yahweh. Thus you shall separate the Levites from among the children of Israel, and the Levites shall be mine.
“After that, the Levites shall go in to do the service of the Tent of Meeting. You shall cleanse them, and offer them as a wave offering. For they are wholly given to me from among the children of Israel; instead of all who open the womb, even the firstborn of all the children of Israel, I have taken them to me. For all the firstborn among the children of Israel are mine, both man and animal. On the day that I struck all the firstborn in the land of Egypt, I sanctified them for myself. I have taken the Levites instead of all the firstborn among the children of Israel. 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 Tent of Meeting, and to make atonement for the children of Israel, so that there will be no plague among the children of Israel when the children of Israel come near to the sanctuary.”
Moses, and Aaron, and all the congregation of the children of Israel did so to the Levites. According to all that Yahweh commanded Moses concerning the Levites, so the children of Israel did to them. The Levites purified themselves from sin, and they washed their clothes; and Aaron offered them for a wave offering before Yahweh and Aaron made atonement for them to cleanse them. After that, the Levites went in to do their service in the Tent of Meeting before Aaron and before his sons: as Yahweh had commanded Moses concerning the Levites, so they did to them.
Yahweh spoke to Moses, saying, “This is what is assigned to the Levites: from twenty-five years old and upward they shall go in to wait on the service in the work of the Tent of Meeting; and from the age of fifty years they shall retire from doing the work, and shall serve no more, but shall assist their brothers in the Tent of Meeting, to perform the duty, and shall perform no service. This is how you shall have the Levites do their duties.”
Geneva Bible translators 1599 · Public Domain On vv7, 9, 10, 16, 19, 22, 25, 26 In Hebrew it is called the water of sin,…
In Hebrew it is called the water of sin, because it is made to purge sin, as Num. 19:9.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7, 9, 10, 11, 12, 19, 24 Num 8:7 And thus shalt thou do unto them,…
Num 8:7 And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and [so] make themselves clean.
Ver. 7. Sprinkle water of purifying, &c.] This taught that none were meet for the holy ministry, but by the free favour of Christ, and by the sanctification of his Spirit. {2Co 2:16 Gal 1:15} Ministers are fullones animarum, their office is to whiten others; themselves therefore should be as those Nazarites {Lam 4:7} "whiter than snow."
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Shave all their flesh.] As the lepers did; Levites are by nature no better than lepers: ministers, men subject to like passions as others, and liable to more temptations.
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 vv6, 7, 8, 10, 11, 12, 13, 15, 16, 19, 21, 22, 24, 25, 26 Or, wash or purify them, which was also done…
Or, wash or purify them, which was also done with the priests and others when they were to approach to God and his service. See Exo 19:10,14; Le 14:9.
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 v5 We read before of the separating of the Levites…
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, Num 3:15), that they might be employed in the service of the tabernacle. Now here we have directions given for their solemn ordination (Num 8:6), and the performance of it, Num 8:20. All Israel must know that they took not this honour to themselves, but were called of God to it; nor was it enough that they were distinguished from their neighbours, but they must be solemnly devoted to God. Note, All that are employed for God must be dedicated to him, according as the degree of employment is. Christian musts be baptized, ministers must be ordained; we must first give ourselves unto the Lord, and then our services. Observe in what method this was done:
I. The Levites must be cleansed, and were so. The rites and ceremonies of their cleansing were to be performed, 1. By themselves. They must wash their clothes, and not only bathe, but shave all their flesh, as the leper was to do when he was cleansed, Lev 14:8. They must cause a razor to pass over all their flesh, to clear themselves from that defilement which would not wash off. Jacob, whom God loved, was a smooth man; it was Esau that was hairy. The great pains they were to take with themselves to make themselves clean teaches all Christians, and ministers particularly, by repentance and mortification, to cleanse themselves from all filthiness of flesh and spirit, that they may perfect holiness. Those must be clean that bear the vessels of the Lord. 2. By Moses. He must sprinkle the water of purifying upon them, which was prepared by divine direction. This signified the application of the blood of Christ to our souls by faith, to purify us from an evil conscience, that we may be fit to serve the living God. It is our duty to cleanse ourselves, and God's promise that he will cleanse us.
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II. The Levites, being thus prepared, must be brought before the Lord in a solemn assembly of all Israel, and the children of Israel must put their hands upon them (Num 8:10), so transferring their interest in them and in their service (to which, as a part, the whole body of the people was entitled) to God and to his sanctuary. They presented them to God as living sacrifices, holy and acceptable, to perform a reasonable service; and therefore, as the offerers in all other cases did, they laid their hands upon them, desiring that their service might be accepted in lieu of the attendance of the whole congregation, particularly the first-born, which they acknowledge God might have insisted on. This will not serve to prove a power in the people to ordain ministers; for this imposition of hands by the children of Israel upon the Levites did not make them ministers of the sanctuary, but only signified the people's parting with that tribe out of their militia, and civil incorporations, in order to their being made ministers by Aaron, who was to offer them before the Lord. All the congregation of the children of Israel could not lay hands on them, but it is probable that the rulers and elders did it as the representative body of the people. Some think that the first-born did it because in their stead the Levites were consecrated to God. Whatever God calls for from us to serve his own glory by, we must cheerfully resign it, lay our hands upon it, not to detain it but to surrender it, and let it go to him that is entitled to it.
III. Sacrifices were to be offered for them, a sin-offering first (Num 8:12), and then a burnt-offering, to make an atonement for the Levites, who, as the parties concerned, were to lay their hands upon the head of the sacrifices. See here, 1. That we are all utterly unworthy and unfit to be admitted into and employed in the service of God, till atonement be made for sin, and thereby our peace made with God. That interposing cloud must be scattered before there can be any comfortable communion settled between God and our souls. 2. That it is by sacrifice, by Christ the great sacrifice, that we are reconciled to God, and made fit to be offered to him. It is by him that Christians are sanctified to the work of their Christianity, and ministers to the work of their ministry. The learned bishop Patrick's notion of the sacrifice offered by the Levites is that the Levites were themselves considered as an expiatory sacrifice, for they were given to make atonement for the children of Israel, (Num 8:19), and yet not being devoted to death, any more than the first-born were, these two sacrifices were substituted in their stead, upon which therefore they were to lay their hands, that the sin which the children of Israel laid upon them (Num 8:10) might be transferred to these beasts.
IV. The Levites themselves were offered before the Lord for an offering of the children of Israel, Num 8:11. Aaron gave them up to God, as being first given up by themselves, and by the children of Israel. The original word signifies a wave-offering, not that they were actually waved, but they were presented to God as the God of heaven, and the Lord of the whole earth, as the wave-offerings were. And in calling them wave-offerings it was intimated to them that they must continually lift up themselves towards God in his service, lift up their eyes, lift up their hearts, and must move to and fro with readiness in the business of their profession. They were not ordained to be idle, but to be active and stirring.
V. God here declares his acceptance of them: The Levites shall be mine, Num 8:14. God took them instead of the first-born (Num 8:16-18), of which before, Num 3:41. Note, What is in sincerity offered to God shall be graciously owned and accepted by him. And his ministers who have obtained mercy of him to be faithful have particular marks of favour and honour put upon them: they shall be mine, and then (Num 8:15) they shall go in to do the service of the tabernacle. God takes them for his own, that they may serve him. All that expect to share in the privileges of the tabernacle must resolve to do the service of the tabernacle. As, on the one hand, none of God's creatures are his necessary servants (he needs not the service of any of them), so, on the other hand, none are taken merely as honorary servants, to do nothing. All whom God owns he employs; angels themselves have their services.
VI. They are then given as a gift to Aaron and his sons (Num 8:19), yet so as that the benefit accrued to the children of Israel. 1. The Levites must act under the priests as attendants on them, and assistants to them, in the service of the sanctuary. Aaron offers them to God (Num 8:11), and then God gives them back to Aaron, Num 8:19. Note, Whatever we give up to God, he will give back to us unspeakably to our advantage. Our hearts, our children, our estates, are never more ours, more truly, more comfortably ours, than when we have offered them up to God. 2. They must act for the people. They were taken to do the service of the children of Israel, that is, not only to do the service which they should do, but to serve their interests, and do that which would really redound to the honour, safety, and prosperity of the whole nation. Note, Those that faithfully perform the service of God do one of the best services that can be done to the public; God's ministers, while they keep within the sphere of their office and conscientiously discharge the duty of it, must be looked upon as some of the most useful servants of their country. The children of Israel can as ill spare the tribe of Levi as any of their tribes. But what is the service they do the children of Israel? It follows, it is to make an atonement for them, that there be no plague among them. It was the priests' work to make atonement by sacrifice, but the Levites made atonement by attendance, and preserved the peace with heaven which was made by sacrifice. If the service of the priests in the tabernacle had been left to all the first-born of Israel promiscuously, it would have been either neglected or done unskillfully and irreverently, being done by those that were not so closely tied to it, nor so diligently trained to it, nor so constantly used to it, as the Levites were; and this would bring a plague among the children of Israel - meaning, perhaps, the death of the first-born themselves, which was the last and greatest of the plagues of Egypt. To prevent this, and to preserve the atonement, the Levites were appointed to do this service, who should be bred up to it under their parents from their infancy, and therefore would be well versed in it; and so the children of Israel, that is, the first-born, should not need to come nigh to the sanctuary; or, when any Israelites had occasion, the Levites would be ready to instruct them, and introduce them, and so prevent any fatal miscarriage or mistake. Note, It is a very great kindness to the church that ministers are appointed to go before the people in the things of God, as guides, overseers, and rulers, in religious worship, and to make that their business. When Christ ascended on high, he gave these gifts, Eph 4:8, Eph 4:11, Eph 4:12.
VII. The time of their ministration is fixed. 1. They were to enter upon the service at twenty-five years old, Num 8:24. They were not charged with the carrying of the tabernacle and the utensils of it till they were thirty years old, Num 4:3. But they were entered to be otherwise serviceable at twenty-five years old, a very good age for ministers to begin their public work at. The work then required that strength of body and the work now requires that maturity of judgment and steadiness of behaviour which men rarely arrive at till about that age; and novices are in danger of being lifted up with pride. 2. They were to have a writ of ease at fifty years old; then they were to return from the warfare, as the phrase is (Num 8:25), not cashiered with disgrace, but preferred rather to the rest which their age required, to be loaded with the honours of their office, as hitherto they had been with the burdens of it. They shall minister with their brethren in the tabernacle, to direct the junior Levites, and set them in; and they shall keep the charge, as guards upon the avenues of the tabernacle, to see that no stranger intruded, nor any person in his uncleanness, but they shall not be put upon any service which may be a fatigue to them. If God's grace provide that men shall have ability according to their work, man's prudence should take care that men have work only according to their ability. The aged are most fit for trusts, and to keep the charge; the younger are most fit for work, and to do the service. Those that have used the office of a servant well purchase to themselves a good degree, Ti1 3:13. Yet indeed gifts are not tied to ages (Job 32:9), but all these worketh that one and the self-same Spirit. Thus was the affair of the Levites settled.
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 vv5–25 And the Lord spake unto Moses,.... the same time…
And the Lord spake unto Moses,.... 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:
saying; as follows.
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 vv7, 8, 10, 11, 12, 13, 15, 19, 26 Of purifying - Hebrew. of sin, that is, for…
Of purifying - Hebrew. of sin, that is, for the expiation of sin. This water was mixed with the ashes of a red heifer, chap. xix, 9, which therefore may seem to have been prescribed before, though it be mentioned after; such kind of transplacings of passages being frequent in scripture. Shave all their flesh - This external rite signified the cutting off their inordinate desire of earthly things and that singular purity of heart and life which is required in the ministers of God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7, 10, 17, 21, 24, 26 Verse 7. Sprinkle water of purifying] מי חטאת mey…
Verse 7. Sprinkle water of purifying] מי חטאת mey chattath, water of sin, or water of the sin-offering. As this purifying water was made by the ashes of the red heifer, cedar-wood, hyssop, and scarlet; and the heifer herself was sacrificed, and her blood sprinkled seven times before the tabernacle, Nu 19:3-6; she may be considered as a proper sacrifice for sin, and consequently the water thus prepared be termed the water of the sin-offering. As the ashes were kept ready at hand for purifying from all legal pollutions, the preparation might be considered as a concentration of the essential properties of the sin-offering, and might be resorted to at all times with comparatively little expense or trouble, and no loss of time. As there were so many things by which legal pollution might be contracted, it was necessary to have always at hand, in all their dwellings, a mode of purifying at once convenient and inexpensive.
As the water by which the Levites were here purified must have been the water prepared from the ashes of the red heifer, this ordinance was undoubtedly instituted before this time, though not described till Nu 19:1-10 of this book; but that chapter might be in connection with any of the preceding ordinances, as well as where it is now found.
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We see from Heb 9:13-14, that these ashes mingled with water, and sprinkled on the unclean, and which sanctified to the purification of the flesh, were intended to typify the blood of Christ, which purges the conscience from dead works to serve the living God, Heb 9:15; for as without this sprinkling with the water of the sin-offering the Levites were not fit to serve God in the wilderness, so without this sprinkling of the blood of Christ no conscience can be purged from dead works to serve the living God. See the notes on Nu 19:1-10.
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 vv7, 8, 10, 11, 12, 19, 25 Num 8:7. Sprinkle water of purifying — Hebrew, water…
Num 8:7. Sprinkle water of purifying — Hebrew, water of sin, or sin-water; that is, water of purification from sin. Thus the sacrifice of atonement from sin is termed the sin-offering. This water was prepared with the ashes of a red heifer which had been offered for a burnt-offering, Num 19:17. Shave all their flesh — This external rite signified the cutting off their inordinate desire of earthly things, and that singular purity of heart and life which is required in the ministers of God. And wash their clothes — Another rite expressive of moral purity.
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 vv5, 24 The Levites could only undertake their duties Num. 3;…
The Levites could only undertake their duties Num. 3; 4 after the formal exchange of the Levites for the first-born Num 3:44-51.
The distinction between the “consecration” of the priests Lev. 8 and the less solemn “purification” Num 8:21 of the Levites is marked. These rites of purification are similar to those incumbent on the priests of Egypt.
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Num 8:7
Water of purifying - 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; Exo 30:18 ff).
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).
Num 8:8
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 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.
Num 8:10
The children of Israel - i. e. through the heads of their tribes, who Num 7:2 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.
Num 8:11
Offer ... offering - Compare the margin Aaron pointed to the Levites, and then waved his hands, indicating (compare Lev 7:30 note) that the offering was dedicated to God, and, again, by grant from Him, withdrawn for the use of the priests.
Num 8:19
Make an atonement for the children of Israel - 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 “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. 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; Lev 10:1 ff; 2Sa 6:6 following.
Num 8:21
Were purified - Rather, purified themselves; as directed in Num 8:7.
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 vv7, 10, 11, 12, 14, 15, 21, 25, 26 Let them be sprinkled with the water of purification.…
Let them be sprinkled with the water of purification. This was the holy water, mixed with the ashes of the red cow, (Numbers xix.) appointed for purifying all that were unclean. It was a figure of the blood of Christ, applied to our souls by his holy sacraments. (Challoner) --- Purification, (lustrationis) or "expiation." The water, mixed with ashes, was taken and sprinkled round about the houses, and upon those persons who wished either to be cleansed from some defilement, or to advance in virtue and purity. We use salt instead of ashes. Theocritus (Idyl. xxiv. 100,) puts these words in the mouth of Tiresias, "then mixt with salt, according to the law, with a green branch sprinkle the honoured and pure water, and sacrifice to the supreme Jupiter a hog, if you wish to gain the victory over your adversaries." --- Flesh, to remind them that they must cut off all superfluous thoughts, the roots of which they will however never be able to destroy entirely, as St. Gregory (Mor. v. 3,) says, "The flesh always produces superfluities, which the spirit must always cut away with the sword of solicitude." See Leviticus xiv. 8., and xxi. 5, 10. (Haydock) --- The priests serving in the temple were obliged to cut their hair every month; and the Levites probably observed the same regulation, to acknowledge, that they who approach God must be pure and detached from earthly cares, (Calmet) and particularly from the works of sin; to remind them of which, they were to be sprinkled with water, their garments washed, and they were to offer two oxen by the hands of Aaron, and to be lifted up or offered to God, to serve in his court. (Tirinus)
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 vv6, 9, 11, 14, 15, 19, 24, 25, 26 THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
Take the Levites . . . and cleanse them--This passage describes the consecration of the Levites. Although the tribe was to be devoted to the divine service, their hereditary descent alone was not a sufficient qualification for entering on the duties of the sacred office. They were to be set apart by a special ceremony, which, however, was much simpler than that appointed for the priests; neither washing nor anointing, nor investiture with official robes, was necessary. Their purification consisted, along with the offering of the requisite sacrifices (Lev 1:4; Lev 3:2; Lev 4:4), in being sprinkled by water mixed with the ashes of a red heifer (Num 19:9), and shaved all over, and their clothes washed--a combination of symbolical acts which was intended to remind them of the mortification of carnal and worldly desires, and the maintenance of that purity in heart and life which became the servants of God.
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 vv5, 6, 7, 8, 9, 11, 12, 16, 19, 21, 23, 24 THE CONSECRATION OF THE LEVITES, Num_8:5-22.
THE CONSECRATION OF THE LEVITES, Num_8:5-22.
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, notes. Thus was fulfilled with singular precision the prophecy of Jacob, Gen_49:5-7. 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. 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. The next extension of the priestly order grew out of the terrible crisis of Exodus 32. 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.”
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 vv5, 7, 10, 11, 12, 13, 19, 21, 24, 26 5–26. The Levites
5–26. The Levites
Num_8:5-22. Their purification and dedication, Num_8:23-26. The age of service. The passage is an expansion of Num_3:5-13, 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, Leviticus 8).
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 vv5, 7, 9, 10, 11, 13, 15, 16, 19, 24, 26 (5) And the Lord spake unto Moses.—As Moses had…
(5) And the Lord spake unto Moses.—As Moses had already officiated in the consecration of the priests (Leviticus 8), so now, notwithstanding the fact that Aaron and his sons were already consecrated, he is commanded to officiate at the cleansing of the Levites.
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 vv5, 6, 7, 8, 10, 11, 12, 13, 16, 19, 21, 22, 24, 26 THE HALLOWING OF THE LEVITES (verses Num_3:6-13, and no…
THE HALLOWING OF THE LEVITES (verses Num_3:6-13, and no doubt before the passover.
Vers. 5-23. The dedication of the Levites.
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In this section we have the due preparation of those who are specially devoted to the service of God. Consider, therefore
I THAT BEFORE THEY COULD SERVE THEY MUST BE CLEANSED. Even so all that would do God service, or be useful to others in religions concerns, must first themselves be cleansed; because all that is human is unclean, (Job_15:14) and nothing that is unclean can do God service, for he requireth holiness in his servants. (Pro_20:9 Psa_5:5 Isa_52:11 Hab_1:13 Mat_5:48 Mat_22:12)
II THAT THIS CLEANSING WAS TWOFOLD, PARTLY WROUGHT UPON THEM, PARTLY WROUGHT BY THEM. Even so the cleansing which prepares for the service of God, and for his nearer presence, is twofold; partly it is done for us by the Mediator, partly by us through our own efforts. (Psa_51:7 2Co_7:1)
III THAT THE CLEANSING A PARTE DEI WAS BY SPRINKLING OF SIN WATER, THE EXACT NATURE OF WHICH IS DISPUTED. Even so every one that would belong to the kingdom of God must receive that washing of water and of the Holy Spirit, which is in its nature mysterious, and in definition controverted. (Eze_36:25 Joh_3:5 Act_22:16 Heb_10:22)
IV THAT THE CLEANSING A PARTE SUA WAS BY SEDULOUSLY GETTING RID OF ANY POSSIBLE IMPURITY WHICH MIGHT ADHERE FROM WITHOUT. Even so he who would truly serve God must be not only careful, but conscious, and according to the ordinary standard extreme, to detach and remove from himself all those impurities of common life which so easily cling to us; to reform those private, social, and domestic habits, which sit as closely to us as our clothes, which seem as much a part of us as our hair, and which, as it were, absorb and retain the inherent sinfulness of our nature. (1Jn_3:3 2Pe_3:14 Jam_1:21 Jam_4:8)
V THAT FOR THE LEVITES WERE OFFERED FIRST A SIN OFFERING, AND A BURNT OFFERING, FOR AN ATONEMENT. Even so no service, however able and laborious, is acceptable unto God except it have been sanctified through the sacrifice and self-sacrifice of Christ. (Heb_10:10)
VI THAT THE CHILDREN OF ISRAEL LAID THEIR HANDS UPON THE LEVITES WHEN THEY WERE DEVOTED. Even so whatever labour be undertaken for the body of Christ, should receive recognition and sympathy from all members of the body, for all are concerned. (1Co_16:15, 16 Act_13:3 Act_14:26 1Co_12:26)
VII THAT THE LEVITES WERE "WAVED." Even so all who would labour in holy things must present themselves as a living sacrifice to God, to be wholly his and no longer suce potestatis. Those who do religious work, because they like it themselves, "have their reward;" but where the Pharisees had it, in this world only. (Rom_12:1 1Co_6:20 Gal_2:20)
VIII THAT ONLY AFTER THEIR CLEANSING AND WAVING COULD THEY ENTER IN TO WAR THE WARFARE OF THE TABERNACLE. Even so, none can do real service to God unless they are wholly converted and have given themselves to him. (Luk_22:32 b; Act_8:21 Jam_1:8; and cf. Jud_1:7:4, 7)
IX THAT AFTER THE FIFTIETH YEAR THEY WERE RELEASED FROM DOING SERVICE, BUT WERE STILL PERMITTED TO KEEP THE CHARGE. Even so it is part of the goodness of God that no one should be held to do laborious work in the Church when he is old; but also part of his goodness that he should still keep such charge as is fitted to his years.
Note, that the Levites are said to have made an atonement for the children of Israel.
1. By taking upon themselves, in their separated but representative character, those religious obligations of the congregation (especially of the first-born) which they dared not attempt.
2. By performing such obligations rightly, which those could not have done. There is none of us that can do this, because we cannot even do our own duty, far less another"s (Psa_49:7 Luk_17:10 Gal_6:5) Wherefore this applies only unto Christ, by whom we have received the atonement, (Rom_5:11) and throws an important light upon that atonement.
Consider, therefore
1. Christ hath "made atonement" for us, as having undertaken for us those duties of a human life and ministry wholly and perfectly devoted and consecrated to the Father, which we for our unworthiness durst not even have attempted. (Luk_2:49 Joh_4:34 Joh_6:38 Heb_10:5-9 Heb_9:14)
2. Christ hath "made atonement" for us, as having lived that perfect life, and rendered that perfect ministry, which we never could have lived or rendered, and therefore never could have pleased God, nor satisfied his just and necessary requirements. (Mat_3:17 Mat_12:18 Mat_17:5 Mat_19:30 Joh_17:4 Jam_3:2)
3. Christ hath "made atonement" for us, as having thus pleased God, as man, and as our separated and accepted representative, "the Son of man second man.
4. Christ hath saved us thereby from the sorrow which even in heaven itself( could we have got there) our want of will and want of power to serve God acceptably would have brought upon us, (Eph_1:6) having appeared in our behalf in the presence of God with the offering of a perfect human life.
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 vv5, 23 Take the Levites and cleanse them.
Num_8:5-7
Take the Levites and cleanse them.
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The Divine principle of cleansing
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 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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v12 (See Scofield "Exo 29:33")
atonement
(See Scofield "Exo 29:33")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv5, 23 The Purifying of the Levites
The Purifying of the Levites
v. 5. And the Lord spake unto Moses, saying,
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v. 6. Take the Levites from among the children of Israel, and cleanse them. This was done in order to take from them any Levitical defilement and to set them apart as a body of servants for the ministry of the Tabernacle.
v. 7. And thus shalt thou do unto them to cleanse them: Sprinkle water of purifying upon them, probably water mingled with the ashes of the sin-offering, Lev 3:12, the act being symbolical of the washing from sins and impurities of every kind, and let them shave all their flesh, pass over their entire body with a razor, and let them wash their clothes, and so make themselves clean, the rite thus being neither so solemn nor so comprehensive as in the case of the priests.
v. 8. Then let them take a young bullock with his meat-offering, even fine flour mingled with oil, for so it was prescribed. Lev 2:1; and another young bullock shalt thou take for a sin-offering. Cf Leviticus 4.
v. 9. And thou shalt bring the Levites before the Tabernacle of the Congregation, in the eastern part of the court, facing the altar of burnt offering; and thou shall gather the whole assembly of the children of Israel together, especially in its chief representatives;
v. 10. and thou shalt bring the Levites before the Lord, formally present them before the face of Jehovah by having them line up before the altar of burnt offering; and the children of Israel, through their representatives, shall put their hands upon the Levites, thus confessing the obligation of all the people in the service of Jehovah in their first-born sons and transferring this obligation to the Levites as the representatives of the first-born.
v. 11. And Aaron shall offer the Levites before the Lord, in a gesture of waving, whereby they were transferred from the position of ordinary members of the congregation to that of God’s servants in a peculiar sense, for an offering of the children of Israel, for that is the meaning the ceremony intended to convey to the onlooker, that they may execute the service of the Lord, become a part of that army of Jehovah, of Hia true soldiers, that waged a spiritual warfare in His interest. "Most likely Aaron pointed to the Levites, and then waved his hands as in ordinary cases of making the offering. "
v. 12. And the Levites shall lay their hands upon the heads of the bullocks, in the usual gesture conveying their own guilt to the sacrificial animals; and thou shall offer the one for a sin-offering and the other for a burnt offering unto the Lord, to make an atonement for the Levites, and thus to bring them into the proper relationship of most intimate fellowship with Jehovah.
v. 13. And thou shall set the Levites before Aaron and before his sons, for it was as their assistants that they were mainly to serve, and offer them for an offering unto the Lord.
v. 14. Thus shalt thou separate the Levites from among the children of Israel; and the Levites shall be Mine.
v. 15. And after that shall the Levites go in to do the service of the Tabernacle of the Congregation, in performing their ministrations in the court and in transporting the Sanctuary from one station to the next; and thou shalt cleanse them, and offer them for an offering. These verses are a further explication of the preceding passage, for the Lord wanted it clearly understood what the position of the Levites was in the midst of the congregation.
v. 16. For they are wholly given unto Me from among the children of Israel, offered to Jehovah by the entire people as their representatives; instead of such as open every womb, even instead of the first-born of all the children of Israel, have I taken them unto Me.
v. 17. For all the first-born of the children of Israel are Mine, both man and beast, the Lord having an exclusive claim upon them for His service. On the day that I smote every first-born in the land of Egypt I sanctified them for Myself.
v. 18. And I have taken the Levites for, in the place or stead of, all the first-born of the children of Israel.
v. 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, that which should have been performed by them in their first-born, 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. By their representative service the Levites constituted an atonement for the children of Israel, for the latter were restrained by this arrangement from approaching near to the Sanctuary and thus bringing a calamity upon themselves.
v. 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.
v. 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.
v. 22. And after that went the Levites in to do their service in the Tabernacle of the Congregation before Aaron and before his sons, under whose immediate direction they worked; as the Lord had commanded Moses concerning the Levites, so did they unto them. While there is no hierarchy by divine appointment in the New Testament, ministers and teachers are nevertheless engaged in the business of the Lord in a peculiar sense, as overseers over the Lord’s flock.
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 vv5, 7, 9, 12, 14, 16, 18, 20, 22, 23, 25 people group
translationWords
Levi
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people group
Israel
pure
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 vv5, 7, 10, 11, 12, 19, 23 8:5-22 The Lord prescribed the dedication and cleansing of…
8:5-22 The Lord prescribed the dedication and cleansing of the Levites.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.