NUMBERS 4 COMMENTARYEDITED BY GLENN PEASE

The Kohathites1 The Lord said to Moses and Aaron:

GILL, "And the Lord spake unto Moses, and unto Aaron,.... After they had taken the number of the Levites, and made an exchange of the firstborn of Israel for them; and now they are ordered to number them a second time, and take out from them such as were fit for service:

HENRY 1-17, "We have here a second muster of the tribe of Levi. As that tribe was taken out of all Israel to be God's peculiar, so the middle-aged men of that tribe were taken from among the rest to be actually employed in the service of the tabernacle. Now observe,

I. Who were to be taken into this number. All the males from thirty years old to fifty. Of the other tribes, those that were numbered to go forth to war were from twenty years old and upward, but of the Levites only from thirty to fifty; for the service of God requires the best of our strength, and the prime of our time, which cannot be better spent than to the honour of him who is the first and best. And a man may make a good soldier much sooner than a good minister. Now,1. They were not to be employed till they were thirty years old, because till then they were in danger of retaining something childish and youthful and had not gravity enough to do the service, and wear the honour, of a Levite. They were entered as probationers at twenty-five years old, (Num_8:24), and in David's time, when there was more work to be done, at twenty (1Ch_23:24, and so Ezr_3:8); but they must be five years learning and waiting, and so fitting themselves for service; nay, in David's time they were ten years in preparation, from twenty to thirty. John Baptist began his public ministry, and Christ his, at thirty years old. This is not in the letter of it obligatory on gospel ministers now, as if they must either not begin their work till thirty years old or must leave off at fifty; but it gives us two good rules: - (1.) That ministers must not be novices, 1Ti_3:6. It is a work that requires ripeness of judgment and great steadiness, and therefore those are very unfit for it who are but babes in knowledge and have not put away childish things. (2.) That they must learn before they teach, serve before they rule, and must first be proved, 1Ti_3:10.2. They were discharged at fifty years old from the toilsome part of the service, particularly that of carrying the tabernacle; for that is the special service to which they

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are here ordained, and which there was most occasion for while they were in the wilderness. When they began to enter upon old age, they were dismissed, (1.) In favour to them, that they might no be over-toiled when their strength began to decay. Twenty years' good service was thought pretty well for one man. (2.) In honour to the work, that it might not be done by those who, through the infirmities of age, were slow and heavy. The service of God should be done when we are in the most lively active frame. Those do not consider this who put off their repentance to old age, and so leave the best work to be done in the worst time.II. How their work is described. They are said to enter into the host, or warfare, to do the work in the tabernacle. The ministry is a good work (1Ti_3:1): ministers are not ordained to the honour only, but to the labour, not only to have the wages, but to do the work. It is also a good warfare, 1Ti_1:18. Those that enter into the ministry must look upon themselves as entered into the host, and approve themselves good soldiers, 2Ti_2:3. Now, as to the sons of Kohath in particular, here is,1. Their service appointed them, in the removes of the tabernacle. Afterwards, when the tabernacle was fixed, they had other work assigned them; but this was the work of the day, which was to be done in its day. Observe, Wherever the camp of Israel went, the tabernacle of the Lord went with them, and care must be taken for the carriage of it. Note, Wherever we go, we must see to it that we take our religion along with us, and not forget that or any part of it. Now the Koliathites were to carry all the holy things of the tabernacle. They were charged with those things before (Num_3:31), but here they have more particular instructions given them. (1.) Aaron, and his sons the priests, must pack up the things which the Kohathites were to carry, as here directed, Num_4:5, etc. God had before appointed that none should come into the most holy place, but only Aaron once a year with a cloud of incense (Lev_16:2); and yet, the necessity of their unsettled state requiring it, that law is here dispensed with; for every time they removed Aaron and his sons went in to take down the ark, and make it up for carriage; for (as the

learned bishop Patrick suggests) the shechinah, or display of the divine majesty, which was over the mercy-seat, removed for the present in the pillar of cloud, which was taken up, and then the ark was not dangerous to be approached. (2.) All the holy things must be covered, the ark and table with three coverings, all the rest with two. Even the ashes of the altar, in which the holy fire was carefully preserved and raked up, must have a purple cloth spread over them, Num_4:13. Even the brazen altar, though in the court of the sanctuary it stood open to the view of all, yet was covered in the carriage of it. All these coverings were designed, [1.] For safety, that these holy things might not be ruffled with the wind, sullied with the rain, nor tarnished with the sun, but that they might be preserved in their beauty; for on all the glory shall be a defence. The coverings of badgers' skins, being thick and strong, would keep out wet; and, while we are in our passage through the wilderness of this world, it concerns us to be fenced for all weathers, Isa_4:5, Isa_4:6. [2.] For decency and ornament. Most of these things had a cloth of blue, or purple, or scarlet, spread outmost; and the ark was covered with a cloth wholly of blue (Num_4:6), an emblem (say some) of the azure skies, which are spread like a curtain between us and the Majesty on high, Job_26:9. Those that are faithful to God should endeavour likewise to appear beautiful before men, that they may adorn the doctrine of God our Saviour. [3.] For concealment. It signified the darkness of that dispensation. That which is now brought to light by the gospel, and revealed to babes, was then hidden from the wise and prudent. They saw only the coverings, not the holy things themselves (Heb_10:1); but now Christ has destroyed the face of the covering,Isa_25:7. (3.) When all the holy things were covered, then the Kohathites were to carry

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them on their shoulders. These things that had staves were carried by their staves (Num_4:6, Num_4:8, Num_4:11, Num_4:14); those that had not were carried upon a bar, or bier, or bearing barrow, Num_4:10, Num_4:12. See how the tokens of God's presence in this world are movable things; but we look for a kingdom that cannot be moved.

K&D, "Rules of Service, and Numbering of the Levites Qualified for Service. - After the adoption of the Levites for service at the sanctuary, in the place of the first-born of Israel, Moses and Aaron mustered the three families of the Levites by the command of God for the service to be performed by those who were between the ages of 30 and 50. The particulars of the service are first of all described in detail (vv. 4-33); and then the men in each family are taken, of the specified age for service (vv. 34-49). The three families are not arranged according to the relative ages of their founders, but according to the importance or sacredness of their service. The Kohathites take the lead, because the holiest parts of the tabernacle were to be carried and kept by this family, which included the priests, Aaron and his sons. The service to be performed by each of the three Levitical families is introduced in every case by a command from God to take the sum of the men from 30 years old to 50 (see Num_4:1-3, Num_4:21-23, Num_4:29 and Num_4:30).

CALVIN, "1.And the Lord spake unto Moses and unto Aaron This census had a different object from the former one, which we have just been considering, viz., that an equal distribution of the charges should be made in proportion to the number of the individuals. First, as regarded age, a distinction must be observed between this tribe and the others; for we have already seen that all the Israelites above twenty years of age were numbered, because they were then fit to bear arms. But it was not without reason that a more mature age was required in the case of the Levites, so that they should not begin to discharge their ministry before their thirtieth year. For not only is strength and rigor of body requisite for spiritual warfare, but seriousness and gravity also. If they had been admitted in their youth, their levity might have detracted from the reverence due to sacred things, since the young are often led to act intemperately by their fervor and licentiousness. Access to the sanctuary, therefore, was not permitted them till they had grown up to be men; for by their thirtieth year men ought to have become so staid, as that it shall be base and inexcusable for them to give way to the wantonness of youth.From their fiftieth year they were released from their duties; since sloth and inactivity generally accompany old age. The case is different as to war, because we find many who are vigorous after their fiftieth year. Furthermore, since religion is more precious than all earthly affairs, diligent care was to be taken lest it should fall into disesteem on account of the idleness and somnolency of its ministers. COFFMAN, "This chapter might well be titled "Instructions regarding the Moving of the Tabernacle." It details the marshalling of the three families of the Levites,

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their organization for the purpose, the appointment of their specific duties, the enumeration of what each group was detailed to do, and the appointment of appropriate commanders. The first part of the chapter reveals what had to be done before the moving process was initiated, the preparatory work to be done by Aaron and his sons."And Jehovah spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, by their families, by their fathers' houses, from thirty years old and upward even until fifty years old, all that enter upon the service, to do the work in the tent of meeting. This is the service of the sons of Kohath in the tent of meeting, about the most holy things: when the camp setteth forward, Aaron shall go in, and his sons, and they shall take down the veil of the screen, and cover the ark of the testimony with it, and shall put thereon a covering of sealskin, and shall spread over it a cloth all of blue, and shall put in the staves thereof. And upon the table of showbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and the cups wherewith to pour out; and the continual bread shall be thereon: and they shall spread upon them a cloth of scarlet, and cover the same with a covering of sealskin, and shall put in the staves thereof. And they shall take a cloth of blue, and cover the candlestick of the light, and its lamps, and its snuffers, and its snuff dishes, and all the oil vessels thereof, wherewith they minister unto it: and they shall put it and all the vessels thereof within a covering of sealskin, and shall put it upon the frame. And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of sealskin, and shall put in the staves thereof: and they shall take all the vessels of ministry, wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of sealskin, and shall put them on the frame. And they shall take away the ashes from the altar; and spread a purple cloth thereon: and they shall put upon it all the vessels thereof, wherewith they minister about it, the fire pans, the flesh-hooks, and the shovels, and the basins, all the vessels of the altar; and they shall spread upon it a covering of sealskin, and put in the staves thereof. And when Aaron and his sons have made an end of covering the sanctuary, and all the furniture of the sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear it: but they shall not touch the sanctuary, lest they die. These things are the burden of the sons of Kohath in the tent of meeting. And the charge of Eleazar the son of Aaron the priest shall be the oil for the light, and the sweet incense, and the continual meal-offering, and the anointing oil, the charge of all the tabernacle, and of all that therein is, the sanctuary, and the furniture thereof.""The sons of Kohath ..." (Numbers 4:2). Despite the fact of Kohath's not being the oldest of the sons of Levi, he takes precedence here because both Moses and Aaron were of this branch of the family, and to them went the honor of moving the "most holy" things (Numbers 4:4)."To do the work in the tent of meeting ..." (Numbers 4:3). The Hebrew phrase from which this rendition comes "signifies military service, and is used here with special

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reference to the service of the Levites as the sacred militia ("militia sacra") of Jehovah."[1] John Marsh thought the terminology here "reflects the change after the exile from a monarchy to a theocracy,"[2] but, on the contrary, it reflects the conditions of the theocracy that existed long before the monarchy arose. In fact, the true theocracy existed only before the monarchy, the monarchy being, de facto, a rejection of the theocracy. The status of Israel after the exile was not that of God's wife, but that of God's slave, as evident in Hosea, third chapter."From thirty years old and upward ..." (Numbers 4:3). This minimal age of thirty was reduced to "twenty-five" in Numbers 8:23-26, probably for the purpose of allowing a five-year apprenticeship. To question the accuracy of this account on the basis of 1 Chronicles 23:24-27, where the age was reduced to "twenty," is unacceptable. The Jews of the whole temple era departed in many particulars from the Word of God."A covering of sealskin ..." (Numbers 4:6). The actual meaning of the word here rendered "sealskin" is not known.[3] Plaut gave "dolphin" as a "reasonable guess." Orlinsky also preferred "dolphin skins."[4] The KJV has "badger skins," and the RSV has "goatskins." "Sea-cow" is the rendition favored by Keil and Whitelaw.[5] The perspective here is of those times of Israel's habitation of the Nile delta and their wilderness journeys close to the Red Sea. Evidently, some marine creature was the source of these skins. Certainly, there is not anything here that favors a "date after the exile,"[6] as suggested by Gray."When the camp setteth forward ..." (Numbers 4:5). These words, along with Numbers 4:15, make it clear that before the Kohathites could even TOUCH any of the sacred furniture, Aaron and his sons were required to make it ready.The Ark. This was to be covered by the veil that screened off the Holy of Holies. This was to be covered with the skin covering, and over that there was to be placed a cloth of blue, a color that would be exposed during the march, making the ark easily identified.The Table. This was to include all the articles usually used in connection with it, and the whole was to be covered with a cloth of scarlet, with a skin covering over all.The Candlestick. This was to include snuff dishes, etc., with all vessels pertaining to it, the whole to be covered with a cloth of blue, with a skin covering over all.The Golden Altar. A cloth of blue was to be spread over this with a sealskin over all.The Great Bronze (Copper) Altar. The ashes were to be removed and all of the shovels, vessels, flesh-hooks, etc., connected with service at the altar were to be placed around it, the whole to be covered with a purple cloth, with a skin covering over all.

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"And put in the staves thereof ..." (Numbers 4:6,8,11,14). This recurring instruction shows that preparatory to wrapping and covering the sacred articles with the colored cloths and skin coverings, the staves were to be first removed. This is a variation of the instruction pertaining to the times when the various articles were properly installed to fulfill their normal function. During those times, the staves were "not to be taken out" (Exodus 25:15ff). Critical scholars are really hard pressed for something to criticize when they make a "contradiction" out of this variation, as did both Gray and Noth.[7] The very commandment to wrap (or cover) each article with cloth, the staves being conspicuously omitted in each commandment, inherently carries with it the instruction that the staves were to be first removed. The commandment to put them in, repeated four times, proves this. There is no contradiction here, the various instructions applying to different situations. In their normal placement, the staves were to be left in, when made ready for travel, they were removed (necessarily) for the wrapping, and replaced for the purpose of their transportation.Such things as the holy oil of anointing, the sweet incense, the oil for the light, and other similar essences, including the meal-offering, were not to be moved even by the Levites, but were to be transported by Eleazar himself.When all of these preparations were carefully made, then, and then only were the Kohathites permitted to enter and remove the sacred furniture.It is a matter of wonder and amazement that no instructions were here given for the transporting of the great bronze laver, certainly one of the principal features of the whole complex, stationed near the door and the great bronze altar. The Septuagint (LXX) adds the following to Numbers 4:14. "And they shall take a purple cloth and cover the laver and its foot, and they shall put it into a blue cover of skin, and put it on bars."[8]Most of the scholars do not allow the validity of this, but its appearance also in the Samaritan Version raises some possibility that the passage is authentic. If it is, the omission from the Masoretic Text would be accounted for, as Carson said, "on the basis of a scribal accident."[9]"And the charge of Eleazar the son of Aaron the priest ..." (Numbers 4:16). It is not specifically stated here that Eleazar was over the Kohathites; but, "it appears from a comparison of Numbers 4:16,28 and Numbers 4:33 that the ministry of the Kohathites were superintended by Eleazar, and that of the Gershonites and the Merarites by Ithamar."[10]EBC, ". LEVITICAL SERVICENumbers 3:14-39; Numbers 4:1-49

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The sacred service of the Levites is described in detail. There are three divisions, the Gershonites, the Kohathites, the Merarites. The Gershonites, from a month old and upward, numbered 7,500; the Kohathites, 8,600; the Merarites, 6,200. Eleazar, son of Aaron, is prince of the princes of the Levites.The office of the Kohathites is of peculiar sanctity, next to that of Aaron and his sons. They are not "cut off" or specially separated from among the Levites; {Numbers 4:18} but they have duties that require great care, and they must not venture to approach the most holy things till preparation has been made by the priests. The manner of that preparation is fully described. When order has been given for the setting forward of the camp, Aaron and his sons cover the ark of the covenant first with the veil of the screen, then with a covering of sealskin, and lastly with a cloth of blue; they also insert in the rings the long staves with which the ark is to be carried. Next the table of shewbread is covered with a blue cloth; the dishes, spoons, bowls, and cups are placed on the top, over them a scarlet cloth, and above that a sealskin covering; the staves of the table are also placed in readiness. The candlestick and its lamps and other appurtenances are wrapped up in like manner and put on a frame. Then the golden altar by itself, and the vessels used in the service of the sanctuary by themselves are covered with blue cloth and sealskin and made ready for carriage. Finally, the great altar is cleansed of ashes, covered up with purple cloth and sealskin, and its staves set in their rings. When all this is done the sons of Kohath may advance to bear the holy things, never touching them lest they die.The question arises, why so great care is considered necessary that none but the priests should handle the furniture of the sanctuary. We have learned to think that a real religion should avoid secrecy, that everything connected with it should be done in the open light of day. Why, then, is the shrine of Jehovah guarded with such elaborate precaution? And the answer is that the idea of mystery appears here as absolutely needful, in order to maintain the solemn feelings of the people and their sense of the holiness of God. Not only because the Israelites were rude and earthly, but also because the whole system was symbolic, the holy things were kept from common sight. In this respect the worship described in these books of Moses resembled that of other nations of antiquity. The Egyptian temple had its innermost shrine where the arks of the gods were placed; and into that most holy place with its silver soil the priests alone went. But even Egyptian worship, with all its mystery, did not always conceal the arks and statues of the gods. When those gods were believed to be favourable, the arks were carried in procession, the images so far unveiled that they could be seen by the people. It was entirely different in the case of the sacred symbols and instruments of Hebrew worship, according to the ideal of the law. And the elaborate precautions are to be regarded as indicating the highest tidemark of symbolised sanctity. Jehovah was not like Egyptian or Assyrian or Phoenician gods. These might be represented by statues which the people could see. But everything used in His worship must be kept apart. The worship must be of faith; and the ark which was the great symbol must remain always invisible. The effect of this on the popular mind was complex, varying with the changing

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circumstances of the nation; and to trace it would be an interesting piece of study. It may be remembered that in the time of most ardent Judaism the want of the ark made no difference to the veneration in which the temple was held and the intense devotion of the people to their religion. The ark was used as a talisman in Eli’s time; in the temple erected after the captivity there was no ark; its place in the holy of holies was occupied by a stone.The Gershonites had as their charge the screens and curtains of the tabernacle, or most holy place, and the tent of meeting or holy place, also the curtains of the court of the tabernacle. The boards, bars, pillars, and sockets of the tabernacle and of the court were to be entrusted to the Merarites.In the whole careful ordering of the duties to be discharged by these Levites we see a figure of the service to be rendered to God and men in one aspect of it. Organisation, attention to details, and subordination of those who carry out schemes to the appointed officials, and of all, both inferior and superior, to law-these ideas are here fully represented. Assuming the incapacity of many for spontaneous effort, the principle that God is not a God of confusion but of order in the churches of the saints may be held to point to subordination of a similar kind even under Christianity. But the idea carried to its full limit, implies an inequality between men which the free spirit of Christianity will not admit. It is an honour for men to be connected with any spiritual enterprise, even as bearers of burdens. Those who take such a place may be spiritual men, thoughtful men, as intelligent and earnest as their official superiors. But the Levites, according to the law, were to be bearers of burdens, menials of the sanctuary from generation to generation. Here the parallel absolutely fails. No Christian, however cordially he may fill such a place for a time, is bound to it in perpetuity. His way is open to the highest duties and honours of a redeemed son of God. In a sense Judaism even did not prevent the spiritual advancement of any Levite, or any man. The priesthood was practically closed, but the office of the prophet, really higher than that of the priest, was not. From the routine work of the priesthood men like Jeremiah and Ezekiel were called by the Spirit of God to speak in the name of the Highest. The word of the Lord was put into their mouths. Elijah, who was apparently of the tribe of Manasseh, Amos and Daniel, who belonged to Judah, became prophets. The open door for the men of the tribes was into this calling. Neither in Israel nor in Christendom is priesthood the highest religious function. The great servants of God might well refuse it or throw aside its shackles.PETT, " Chapter 4 The Tasks of the Levites.In this chapter the special tasks allotted to the priests and to each of the sub-tribes of Levi are described, and the number of Levites between thirty and fifty (those special numbers again) who were available for the tasks.The Priests’ Responsibility for the Dwellingplace (Numbers 4:1-15).

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Numbers 4:1‘And Yahweh spoke to Moses and to Aaron, saying,’It is stressed that what we have are the words of Yahweh as given to Moses and Aaron. Aaron was included here (and in Numbers 4:17, contrast Numbers 4:21) because he has a special responsibility in respect of this particular section of what is being described.

2 “Take a census of the Kohathite branch of the Levites by their clans and families.

GILL, "Take the sum of the sons of Kohath from among the sons of Levi,.... They were to begin with them first, and number them: after their families, by the house of their fathers; as many as were of the age after mentioned; and the reason why they began with Kohath, and not Gershon, the eldest son, as in the former numbering, was; not as Aben Ezra suggests, because of Moses and Aaron, who sprung from him, for that, if it had any strength in it, would have held good before; but rather, as Chaskuni and others, because the Kohathites carried the ark and other holy things; though the true reason seems to be, because of the order observed in taking down the tabernacle, and removing the parts of it, and the things in it; and it was most proper and reasonable, when they were about to take it down, first to take out the ark, table, &c. which was the business of the Kohathites to carry; next to take down the curtains, coverings, and hangings for the tabernacle and court, and the doors thereof, which were the charge of the Merarites; wherefore, in this order the sum out of each of them fit for business were ordered to be numbered.

JAMISON 2-3, "sons of Kohath, from thirty years old and upward — This age was specifically fixed (see on Num_8:24) as the full maturity of bodily energy to perform the laborious duties assigned them in the wilderness, as well as of mental activity to assist in the management of the sacred services. And it was the period of life at which John the Baptist and Christ entered on their respective ministries.

even unto fifty — The term prescribed for active duty was a period of twenty years, at the end of which they were exempted from the physical labors of the office, though still expected to attend in the tabernacle (Num_8:26).all that enter into the host — so called from their number, the order and discipline

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maintained through their ranks, and their special duty as guards of the tabernacle. The Hebrew word, however, signifies also a station or office; and hence the passage may be rendered, “All that enter into the sacerdotal office” (Num_4:23).PETT, "Numbers 4:2-3“Take the sum of the sons of Kohath from among the sons of Levi, by their families, by their fathers’ houses, from thirty years old and upward even until fifty years old, all that enter upon the service, to do the work in the tent of meeting.”The command is now given to obtain the sum of ‘the sons of Kohath’, which includes the priests who were ‘sons of Kohath’. The sum is of those who are between thirty and fifty years old. The priests would have overall responsibility for the Dwellingplace and perform the priestly service with respect to it. The remainder of the Kohathites, and the other Levites were the ones who would do the heavy work with regard to the bearing of the Dwellingplace. Again it is by their families (clans) by their father’s houses (wider families) Numbering seems always to be done in terms of these.This in this context would seem to suggest that priesthood also began at thirty years old. That was not, however, true for the High Priesthood which began on the death of the previous High Priest and lasted until death (Numbers 35:25-28). PULPIT, "TIES OF THE LEVITES (Numbers 4:1-49).Numbers 4:2Take the sum of the sons of Kohath. The Levites having been separated from the other tribes, the Kohathites are now to be separated from amongst the other Levites for the most honourable and sacred duties. To them the preference was given presumably because the priests were Kohathites.

3 Count all the men from thirty to fifty years of age who come to serve in the work at the tent of meeting.

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CLARKE, "From thirty years old - In Num_8:24, the Levites are ordered to enter on the service of the tabernacle at the age of twenty-five years; and in 1Ch_23:24, they were ordered to commence that work at twenty years of age. How can these different times be reconciled?

1. At the time of which Moses speaks here, the Levitical service was exceedingly severe, and consequently required men full grown, strong, and stout, to perform it; the age therefore of thirty years was appointed as the period for commencing this service, the weightier part of which is probably here intended.2. In Num_8:24, Moses seems to speak of the service in a general way; the severe, which was to be performed by the full-grown Levites, and the less laborious work which younger men might assist in: hence the age of twenty-five is fixed.3. In David’s time and afterwards, in the fixed tabernacle and temple, the laboriousness of the service no longer existed, and hence twenty years was the age fixed on for all Levites to enter into the work of the sanctuary. The rabbins say that the Levites began to learn to do the service at twenty-five, and that having been instructed five years, they began the public service at thirty, and thus they reconcile the two periods referred to above. We may well suppose that the sons of the prophets continued a considerable time under instructions before they were called fully to exercise themselves in the prophetic office.Until fifty years old - This was allowing twenty years for public severe service; a very considerate and merciful ordinance. A preacher who devotes his whole time and strength to the service of the Church of God from twenty to fifty or sixty years of age, should be then excused from his severer labor, and maintained at the charge of the sanctuary. This would not only be a great comfort to a worn-out servant of God, but also of great use to the work of the ministry, which, to be faithfully and effectually performed, requires all the powers of the body and mind of man. Old faithful ministers are to be highly respected for their work’s sake, and to be supplied with all the necessaries and comforts of life; but how little can they do in the public ministry of the word, however willing to work, when their eye waxes dim and their bodily strength fails! See Num_8:25. Both for their own sakes, and for the good of the Church, they should be excused from a labor to which they must be almost every way inadequate. But notwithstanding this comparative inactivity, their counsels, advice, and experience will always be considered as a treasure to the Church of Christ

GILL, "From thirty years old and upward even until fifty years old,.... This is the full time of the Levites service, and the prime season of man's life for business; at thirty years of age he is at his full strength, and when fifty it begins to decline: it is said in the Misnah (x),"a son of thirty years for strength,''upon which one of the commentators (y) makes this remark, that the Levites set up the tabernacle and took it down, and loaded the wagons, and carried on their shoulders from thirty years and upwards: thus both John the Baptist, the forerunner of Christ, and Christ himself, entered into their ministry at this age: all that enter into the host; army or warfare; for though the Levites were exempted from going forth to war, yet their service was a sort of warfare; they were a camp of themselves about the tabernacle, and part of their work was to watch and guard it, that it

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was neither defiled nor robbed; in allusion to this, the ministry of the word is called a warfare, and ministers of the Gospel good soldiers of Christ, and their doctrines weapons of warfare, 1Ti_1:18; some interpret this of the troop, company, or congregation of the Levites, which a man of thirty years of age was admitted into for business: to do the work in the tabernacle of the congregation; not in the sanctuary, either in the holy place or in the most holy place, where they were never allowed to enter, or do any business in, such as sacrificing, burning incense, &c. but in that part of it which was called "the tabernacle of the congregation", or where the people assembled on occasion, and that was the court, which was so called, as Jarchi observes on Exo_29:32. POOLE, " From thirty years old: this age was prescribed, as the age of full strength of body, and therefore most proper for their present laborious work of carrying the parts and vessels of the tabernacle; and of maturity of judgment, which is necessary for the right management of holy services; whence even John and Christ entered not upon their ministry till that age. And it may still seem to be the fittest season for men’s undertaking the ministry of the gospel, except in case of extraordinary abilities, or the church’s pressing necessity.Object. They might enter upon this work at their twenty-fifth year, Numbers 8:24, and in David’s time and afterward at their twentieth year.Answ. 1. Their first entrance upon their work was at their twenty-fifth year, when they began as learners, and acted only under the inspection and direction of their brethren; but in their thirtieth year they were completely admitted to a full discharge of their whole office.2. David, being a prophet, and particularly directed by God in the affairs of the temple, might and did make a change in this matter, which he might the better do, both because it was but a change in a circumstance, and because the magnificence of the temple, and the great multitude of sacred utensils and sacrifices, required a greater number of attendants than formerly was necessary.Until fifty years old, when they were exempted from the toilsome work of carrying burdens, but not discharged from the honourable and easy work done within the tabernacle, Numbers 8:26.All that enter, i.e. that do and may enter, having no defect, Leviticus 21:17, nor other impediment. The society of sacred ministers he calls a host, because of that excellent order which was among them, as to persons, place, time, the matter and manner of their services. BENSON, "Numbers 4:3. From thirty — This age was prescribed, as the age of full strength of body, and therefore most proper for their laborious work of carrying the parts and vessels of the tabernacle, and of maturity of judgment, which is necessary

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for the right management of holy services. Whence even John and Christ entered not upon their ministry till that age. Indeed, their first entrance upon their work was at their twenty-fifth year, when they began as learners, and acted under the inspection and direction of their brethren; but in their thirtieth year they were completely admitted to a full discharge of their whole office. But David, being a prophet, and particularly directed by God in the affairs of the temple, made a change in this matter, because the magnificence of the temple, and the great multitude of the sacred utensils and sacrifices, required a greater number of attendants than formerly was necessary. Until fifty — When they were exempted from the toilsome work of carrying burdens, but not discharged from the honourable and easy work done within the tabernacle. Numbers 8:26. All that enter — That is, that do and may enter, having no defect, nor other impediment.

COKE, "Numbers 4:3. From thirty years old and upward— In chap. Numbers 8:24 the age of twenty-five years is appointed for the admission of the Levites to the service of the tabernacle; agreeably to which the LXX. read twenty-five years here, which reconciles the passages. Some, however, suppose, that though the Levites in general were admitted to wait upon the tabernacle, and to administer to the priests at five and twenty, yet they were not put upon the laborious work of carrying the ark and other sacred things upon their shoulders, for which the selection is made in this place, (see Numbers 4:15.) till they were thirty years of age. Hence, in David's time, when the ark was settled, and consequently the work of the Levites less laborious, they were appointed to enter upon their office at twenty years. See 1 Chronicles 23:27 and 2 Chronicles 31:17.

COKE, " (3) From thirty years old and upward even until fifty years old.—The previous census of the Levites was from a month old. The present census was with a view to the discharge of duties requiring a considerable amount of physical strength, and hence the prescribed age for entering upon these duties was fixed at this time at thirty, and limited to fifty. It has been supposed by some that five years were spent in preparation for the service, and that it is in this way that the apparent discrepancy between this verse and Numbers 8:24, where the age for entering upon the service is fixed at twenty-five, is to be reconciled. (See Note on Numbers 8:24.) In Eastern countries the strength fails at an earlier period than in colder and more temperate climates. Thirty was the age at which John the Baptist and our Lord entered upon their public ministry.All that enter into the host.—Or, every one who enters upon the service. The word zaba, commonly rendered host, and used elsewhere to denote military service, is here used to denote the service of the sanctuary.PULPIT. "From thirty years old and upward. The age at which they became liable for service was shortly after reduced to twenty-five (Numbers 8:24), and at a later period to twenty (1 Chronicles 23:27). In the wilderness a larger number of the men

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might be required to attend to their own camps, and their own families; but the explanation may probably be found in the unusually large proportion who were at this time between the ages of thirty and fifty. The Septuagint has altered thirty into twenty-five to make it agree with Numbers 8:24. Thirty years became among the Jews the perfect age at which a man attained to full maturity, and entered upon all his fights and duties (cf. Luke 3:23). Into the host. Not the military ranks, but the militia sacra of the Lord. To do the work. Literally, "to war the warfare."

4 “This is the work of the Kohathites at the tent of meeting: the care of the most holy things.

BARNES, "About the most holy things - Omit “about.” The sense is, “this is the charge of the sons of Kohath, the most holy things:” i. e. the ark of the covenant, the table of showbread, the candlestick, and the golden altar, together with the furniture pertaining thereto. It appears, from a comparison of Num_4:16, Num_4:28, Num_4:33, that the ministry of the Kohathites was superintended by Eleazar, the older of the two surviving sons of Aaron; and that of the two other families by Ithamar.

GILL, "This shall be the service of the sons of Kohath, in the tabernacle of the congregation,.... What follows, Num_4:4, about the most holy things; which Aben Ezra interprets only of the ark, which was indeed a most holy thing, and stood in the most holy place; but there were other holy things, in the care of which the service of the Kohathites lay; as the shewbread table, the candlestick, and the altars of incense and burnt offering, and the vail, and the ministering: vessels, which Jarchi reckons with it, as more holy than all other things.

JAMISON 4-15, "This shall be the service of the sons of Kohath, etc. — They are mentioned first, from their close connection with Aaron; and the special department of duty assigned to them during the journeyings of Israel accorded with the charge they had received of the precious contents of the tabernacle. But these were to be previously covered by the common priests, who, as well as the high priest, were admitted on such necessary occasions into the holy place. This was an exception to the general rule, which prohibited the entrance of any but the high priest. But when the cloud removed from the tabernacle, the sanctuary might be entered by the common priests, as to them was reserved the exclusive privilege of packing the sacred utensils; and it was not till the holy things were thus ready for carriage, that the Kohathites were allowed to approach.

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K&D 4-6, "The service of the Kohathites at the tabernacle is (relates to) “the most holy” (see at Exo_30:10). This term includes, as is afterwards explained, the most holy things in the tabernacle, viz., the ark of the covenant, the table of shew-bread, the candlestick, the altar of incense and altar of burnt-offering, together with all the other things belonging to these. When the camp was broken up, the priests were to roll them up in wrappers, and hand them over in this state to the Kohathites, for them to carry (Num_4:5-15). First of all (Num_4:5, Num_4:6), Aaron and his sons were to take down the curtain between the holy place and the most holy (see Exo_26:31), and to cover the ark of testimony with it (Exo_25:10). Over this they were to place a wrapper of sea-cow skin (tachash, see Exo_25:5), and over this again another covering of cloth made entirely of hyacinth-coloured purple (as in Exo_28:31). The sea-cow skin as to protect the inner curtain, which was covered over the ark, from storm and rain; the hyacinth purple, to distinguish the ark of the covenant as the throne of the glory of Jehovah. Lastly, they were to place the staves into the rings again, that is to say, the bearing poles, which were always left in their places on the ark (Exo_25:15), but had necessarily to be taken out while it was being covered and wrapped up.

CALVIN, "4.This shall be the service of the sons of Kohath. He assigns their various offices to the Levites: firstly, lest their promiscuous sedulity should beget confusion; secondly, lest ambition should stimulate certain of them, (203) from whence disputes and contentions might arise. We know how confusedly men work unless a certain rule is prescribed to them, lest they should run about in an aimless hurry; and whilst each individual desires to anticipate others, an unworthy emulation ensues, which afterwards vents itself in quarrels. If, therefore, this had not been prevented, the Levites would soon have made disturbances in their duty, and contentions would have taken place between them. God, then, comes forward, and by His own authority confines them all within their proper bounds, and restrains their foolish passions. That a more honorable office is assigned to the sons of Kohath than to the others, proceeds from God’s gratuitous favor; and thus all pride was suppressed, lest any should boast of his dexterity, or industry, or other gifts. The charge of the Holy of holies is, therefore, entrusted to the sons of Kohath; not that they should handle any part of it, but only that they should carry on the march its vessels, when packed by the priests; for God commands the sons of Aaron to come and take down the sanctuary, and carefully cover the veil, the altar, and other sacred vessels with their proper covers, before the sons of Kohath laid a finger upon them, that thus the reverence of the people for holy things might be increased; and besides, that when the other tribes should see even the Levites forbidden from touching the sanctuary, they might be reminded of their unworthiness and humbled the more. Moreover, all cause of envy was removed when the other Levites heard that a perilous duty was entrusted to the sons of Kohath, for God threatens them with death if they touch any forbidden thing: and lastly, admonishes the priests, the sons of Aaron, lest by their carelessness they should destroy their brethren; for, if they should leave anything uncovered, they would be the cause of their destruction.

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5 When the camp is to move, Aaron and his sons are to go in and take down the shielding curtain and put it over the ark of the covenant law.

GILL, "And when the camp setteth forward,.... Upon the cloud's removing and the trumpets blowing: Aaron shall come, and his sons; into the holy place: and they shall take down the covering vail: the vail that divided between the holy and the most holy place, which covered all in the holy of holies out of sight: and cover the ark of testimony with it; together with the mercy seat and cherubim on it, that they might not be seen nor touched by the Levites when they carried them. Now though the high priest himself might not go into the most holy place but once a year, on the day of atonement, yet on this occasion, when the tabernacle was to be taken down, and the things in it to be removed, both he and his sons might enter without danger; since, as Bishop Patrick observes, the divine Majesty was gone from thence in the cloud which gave the signal for the motion of the camp, and the taking down of the tabernacle.POOLE, " For upon this necessary occasion the inferior priests are allowed to come into the holy of holies, which otherwise was peculiar to the high priest, Hebrews 9:7.The covering veil; the second veil; of which see Exodus 26:31, &c. Leviticus 4:6 Hebrews 9:3; where, with the ark was covered while the tabernacle stood, Exodus 40:3. Andcover the ark; because the Levites, who were to carry the ark, might neither see nor immediately touch it. BENSON, "Verse 5-6Numbers 4:5-6. They shall take down — For upon this necessary occasion the inferior priests were allowed to come into the holy of holies, which otherwise was peculiar to the high-priest. The covering veil — The second veil, wherewith the ark

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was covered while the tabernacle stood, Exodus 40:3. Cover the ark — Because the Levites, who were to carry the ark, might neither see, nor immediately touch it. Badgers’ skins — Whereby the ark was secured from the injuries of the weather.

COKE, " (5) Aaron shall come, and his sons . . . —Under ordinary circumstances the high priest himself might only enter the most holy place on one day in the year. At the time of the moving of the camp, however, the Divine Presence seems to have departed from the Holy of Holies, and to have ascended in the cloud which gave the signal for the removal.The covering vail.—Better, the vail of the hanging or curtain—viz., that which separated the Holy of Holies from the Holy Place. (Comp. Numbers 3:31.)

6 Then they are to cover the curtain with a durable leather,[a] spread a cloth of solid blue over that and put the poles in place.

BARNES, "wholly of blue - Compare Exo_25:4 note. The third and external covering of the ark only was to be of this color. The table of showbread had Num_4:8 an outer wrapping of scarlet; the altar Num_4:13 one of purple.

Put in the staves - Probably, “put the staves in order.” These were never taken out of the golden rings by which the ark was to be borne (see Exo_25:14-15), but would need adjustment.GILL, "And shall put thereon the covering of badgers' skins,.... Not that which covered the tabernacle, for that was committed to the Gershonites, Num_4:25; but a covering made of these on purpose for the present use, to preserve the ark from rain and dust; and this covering was put not immediately upon the ark, but upon the other coverings that were over the ark, and so preserved the vail as well as the ark: and shall spread over it a cloth wholly of blue; it is a matter of question, whether this was over the covering of badgers' skins also; if over the latter, as one would think it should be, by the order of the text, how could that be a shelter from the rain and dust, which seems to be the use of it, and therefore should be the outermost, as one of the same kind was the outermost covering of the tabernacle? Aben Ezra observes, there were

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some that say it was over the covering of badger's skin, but it is right in mine eyes, says he, that it was spread over the covering vail; if indeed it was for the sake of honour and dignity, the first is right, but the badger's skin was on account of rain and dust: and shall put in the staves thereof: having been removed while the ark was covering, as Aben Ezra observes, or otherwise they always remained in their rings, and were never taken out, Exo_25:14; but on this occasion they might, and then be put in again for the carrying of the ark, which was the use of them; though he also remarks, that there are some that say the sense is, they put the staves on the shoulders of them that carried it, which is not a despicable sense; unless rather it is to be understood of putting the staves through holes made in the coverings of the ark, and disposing and fitting them in them, for the better carriage of it.

JAMISON, "covering of badgers’ skins — (See on Exo_25:5). The covering, however, referred to was not that of the tabernacle, but one made for the special purpose of protecting the ark.

put in the staves — These golden staves were now taken out. (See on Exo_25:15, compared with 1Ki_8:8). The Hebrew word rendered “put in,” signifies also “dispose,” and probably refers here to their insertion through the openings in the coverings made for receiving them, to preserve them from the touch of the carriers as well as from the influence of the weather. It is worthy of notice that the coverings did not consist of canvas or coarse tarpaulin, but of a kind which united beauty with decency.POOLE, "Verse 6Bythecovering of badgers’ skins the ark was secured from the injuries of the weather:.Object. How could these staves be put in, when they were never to be taken out, Exodus 25:15, compared with 1 Kings 8:8.Answ. 1. These places may speak of the staves while the ark and tabernacle stood, but when they were to be removed the posture of all things was altered.2. The Hebrew verb doth not signify putting in, but barely putting, or placing, or disposing, and may be understood not of putting the staves into the rings, wherein they constantly remained, but of the putting of them either upon their shoulders to try and fit them for carriage, or into the holes or receptacles which probably were made in these coverings for the receiving and covering of these gilded staves, to keep them both from the touch of the Levites, and from the inconveniences of bad weather.COKE, "(6) And shall put in the staves thereof.—The staves had been removed whilst the Ark was being covered; otherwise they remained in their places (Exodus 25:15). (Comp. 2 Chronicles 5:9.)PULPIT, "The covering of badgers' skins. Probably of sea-cow skins (tachash), but

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see Exodus 25:5. The Targum of Palestine, and the Septuagint, both render it "a covering of hyacinthine skin." The later Jews would have no knowledge of the marine animals common on the shores of the Red Sea. A cloth wholly of blue. This was the distinctive outer, and therefore Visible, covering of the most sacred thing, the ark.

7 “Over the table of the Presence they are to spread a blue cloth and put on it the plates, dishes and bowls, and the jars for drink offerings; the bread that is continually there is to remain on it.

GILL, "And upon the table of shewbread they shall spread a cloth of blue,.... That that also might not be seen nor touched by the Levites: and put thereon the dishes, and the spoons, and the bowls, and the covers to cover withal: all which belonged to the shewbread table; the use of which; see Gill on Exo_25:29; these seem to be put not immediately upon the table, but upon the blue cloth spread over the table: and the continual bread shall be thereon: the shewbread is called "continual", because it was always on the table; for while the one was removing by a set of priests, which had stood a week, new loaves were placed by another set of priests: this bread seems at this time to be placed also upon the table, spread with the blue cloth; and from hence it appears, that the Israelites had the shewbread in the wilderness; for the making of which they might be supplied with corn from the neighbouring countries, though they themselves needed not any, being daily fed with manna.

JAMISON, "continual showbread — Though the people were in the wilderness fed upon manna, the sacred loaves were constantly made of corn, which was probably raised in small quantities from the verdant patches of the desert.

K&D 7-8, "Over the table of shew-bread (Exo_25:23) they were to spread a hyacinth cloth, to place the plates, bowls, wine-pitchers, and drink-offering bowls (Exo_25:29) upon the top of this, and to lay shew-bread thereon; and then to spread a crimson cloth over these vessels and the shew-bread, and cover this with a sea-cow skin, and lastly to

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put the bearing poles in their places.

POOLE, " Of shew-bread, Heb. of faces or presence, for of the bread of faces or presence, i.e. of the bread which was continually standing in the presence of the Lord.The dishes, upon which the shew-bread was put.The continual bread, i.e. shew-bread; so called because it was continually to be there, even in the wilderness; where though they had only manna for themselves, yet they reserved corn for the weekly making of these loaves, which they might with no great difficulty procure from some of the people bordering upon the wilderness in the innermost parts whereof they were. BENSON, "Numbers 4:7. The dishes — Upon which the show-bread was put. Continual bread — So called because it was continually to be there, even in the wilderness; where, though they had only manna for themselves, yet they reserved corn for the weekly making of these loaves.COKE, " (7) And covers to cover withal.—Better, and the cups for the drink-offering (or libation).And the continual bread.—The shew-bread is so called because it was renewed every Sabbath day, and was continually before the face of the Lord even (as it appears from this verse) during the marches of the Israelites through the desert (Exodus 25:30; Leviticus 24:5).PULPIT, "The dishes, and the spoons, and the bowls, and covers to cover withal. Rather, "the plates, the bowls, the wine pitchers, and the chalices for pouring out," i.e; the drink offerings. The two first seem to have been used in the meat offering, the two last in the drink offering.

8 They are to spread a scarlet cloth over them, cover that with the durable leather and put the poles in place.

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GILL, "And they shall spread upon them a cloth of scarlet,.... Upon the dishes and other vessels belonging to the shewbread table, and on the shewbread itself: and cover the same with a covering of badgers' skins; this was clearly the outward covering, and seems to confirm the observation made in Num_4:6; that the same sort of covering was the outermost covering of the ark: and shall put in the staves thereof; which belonged to the table, and were made to carry it with on occasion, from place to place; see Exo_25:27; and the same phrase being used as here of the staves of the ark in Num_4:6; seems to confirm the sense of them there, that they were taken out and put in upon this occasion, though otherwise fixed.PULPIT, "Shall put in the staves thereof. This formula is repeated alike with reference to the ark, the table, and the two altars. It would therefore be natural to suppose that the staves had all been taken out while the various coverings were put on. On the other hand, it is expressly directed in Exodus 25:15 that the staves of the ark shall "not be taken from it." Two explanations are possible. Either the former command does not contemplate the necessity of wrapping up the ark, and only applies to all times when it was at rest, or in movement; or else the latter direction only means, in the ease of the ark, that the staves should be adjusted for the purpose of bearing.

9 “They are to take a blue cloth and cover the stand that is for light, together with its lamps, its wick trimmers and trays, and all its jars for the olive oil used to supply it.

GILL, "And they shall take a cloth of blue, and cover the candlestick of the light, and his lamps,.... Which had lamps in it, and were continually lighted, and gave light in the holy place: and his tongs, and his snuff dishes, and all the oil vessels thereof, wherewith they minister unto it; by supplying the lamps with oil, and snuffing and trimming them.

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K&D 9-10, "The candlestick, with its lamps, snuffers, extinguishers (Exo_25:31-37), and all its oil-vessels (oil-cans), “wherewith they serve it,” i.e., prepare it for the holy service, were to be covered with a hyacinth cloth, and then with a wrapper of sea-cow skin, and laid upon the carriage. ת מ (Num_4:10 and Num_4:12), bearing frame, in Num_13:23 bearing poles.

PULPIT, "Snuff-dishes. Some render this word "extinguishers," but it could hardly bear that meaning, since it also signifies censers in Numbers 16:6, and fire-pans in Exodus 27:3. They were evidently shallow metal pans available for many different purposes.

10 Then they are to wrap it and all its accessories in a covering of the durable leather and put it on a carrying frame.

GILL, "And they shall put it, and all the vessels thereof, within a covering of badgers' skins,.... Which here also was the outermost covering; the ark and the shewbread table had three coverings, but the candlestick only two, they being more sacred than that, especially the ark: and shall put it upon a bar; the word "mot" perhaps signifies a kind of mat or mattress, on which the candlestick and its vessels, bundled together in the covering of the badgers' skins, were laid and carried between men on staves; and so the Septuagint render the word "staves"; as does the Targum of Onkelos.

JAMISON, "a bar — or bier, formed of two poles fastened by two cross pieces and borne by two men, after the fashion of a sedan chair.

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11 “Over the gold altar they are to spread a blue cloth and cover that with the durable leather and put the poles in place.

GILL, "And upon the golden altar they shall spread a cloth of blue,.... The altar of incense, which was overlaid with gold, and therefore called a golden one, to which the allusion is in Rev_8:3, and cover it with a covering of badgers' skins; after the cloth of blue was spread upon it: and shall put to the staves thereof; into the rings, both made to bear and carry it, upon occasion, from place to place.

K&D 11-12, "So again they were to wrap up the altar of incense (Exo_30:1), to adjust its bearing poles; and having wrapped it up in such coverings, along with the vessels belonging to it, to lay it upon the frame.BENSON, "Verse 11-12Numbers 4:11-12. The golden altar — All covered with plates of gold. The instruments of ministry — The sacred garments used by the priests in their holy ministrations. Cover them — All these coverings were designed, 1st, For safety, that these holy things might not be sullied by rain, or tarnished by the sun. 2d, For decency, most of them had a cloth of blue, or purple, or scarlet over them; the ark, a cloth wholly of blue, perhaps an emblem of the azure skies, which are spread between us and the Majesty on high. 3d, For concealment. It was a fit sign of the darkness of that dispensation. The holy things were then covered. But Christ hath now destroyed the face of the covering.COKE, "(11) And shall put to the staves thereof.—Better, And shall put in the staves thereof, as in Numbers 4:6; Numbers 4:8; so also in Numbers 4:14.

12 “They are to take all the articles used for ministering in the sanctuary, wrap them in a blue 23

cloth, cover that with the durable leather and put them on a carrying frame.

GILL, "And they shall take all the instruments of ministry, wherewith they minister in the sanctuary,.... The garments in which the priests, ministered in the sanctuary, which were laid up in proper places, and which they only wore when in service: and put them in a cloth of blue, and cover them with a covering of badgers' skins; all wrapped up in one bundle: and shall put them on a bar; the same sort of carriage on which the candlestick and its vessels were borne; see Gill on Num_4:10.

JAMISON, "instruments of ministry — the official dress of the priests (Exo_31:10).

PULPIT, "All the instruments of ministry. These do not seem to be, at any rate exclusively, the vessels pertaining to the golden altar. They are not packed up with it, but separately, in a blue cloth and a skin covering of their own. Probably they include all the vessels and utensils used inside the tabernacle which have not been previously mentioned.

13 “They are to remove the ashes from the bronze altar and spread a purple cloth over it.

GILL, "And they shall take away the ashes from the altar, and spread a purple cloth thereon. Having cleared the holy of holies, and the holy place, they were to come forth from thence into the court of the tabernacle, where stood the altar of burnt offering, which is here meant, and on which sacrifices being daily burnt, there were always ashes to be removed; and which at this time was highly necessary to be done,

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when the tabernacle was taken down, and all belonging to it to be carried away; and though no mention is made of the fire, which was always burning on it, it was doubtless preserved, and care was taken for the carrying it along with the altar, or in a separate vessel from it. Bishop Patrick supposes it might be carried upon the grate.

JAMISON, "shall take away the ashes from the altar, etc. — The necessity of removing ashes from the altar plainly implies that sacrifices were offered in the wilderness (compare Exo_18:12; Exo_24:4), though that rebellious race seems frequently to have neglected the duty (Amo_5:25). No mention is made of the sacred fire; but as, by divine command, it was to be kept constantly burning, it must have been transferred to some pan or brazier under the covering, and borne by the appointed carriers.

K&D 13-14, "The altar of burnt-offering was first of all to be cleansed from the ashes; a crimson cloth was then to be covered over it, and the whole of the furniture belonging to it to be placed upon the top; and lastly, the whole was to be covered with a sea-cow skin. The only thing not mentioned is the copper laver (Exo_30:18), probably because it was carried without any cover at all. The statement in the Septuagint and the Samaritan text, which follows Num_4:14. respecting its covering and conveyance upon a frame, is no doubt a spurious interpolation.

POOLE, "From the altar of burnt-offerings; whereby it may seem probable, though it be denied by most, that they did offer some sacrifices in the wilderness, though it may not be so frequently nor orderly as afterwards they did. Whence else were these ashes? And there are some undeniable instances of their sacrificing there, as Exodus 18:12 24:4 Num 7, &c.; from which it seems rational to conclude that they did offer sacrifices at other times, though not so constantly and diligently as they did in Canaan. And for the argument against it from Amos 5:25, that may be easily dissolved, as we shall there see, if the Lord please. Moreover the taking away of the ashes only doth sufficiently imply that the fire was preserved, which as it came down from heaven, Le 9, so it was by God’s command to be continually fed and kept burning, and therefore doubtless was put into some vessel, which might be either fastened to the altar and put within this covering, or carried by some person appointed thereunto. BENSON, "Numbers 4:13. Shall take away the ashes from the altar — Hence we may conclude, that they did offer sacrifices at other times, though not so constantly and diligently as they did in Canaan. Moreover the taking away of the ashes only doth sufficiently imply that the fire was preserved, which, as it came down from heaven, (Leviticus 9.,) so it was by God’s command to be continually fed and kept burning, and therefore doubtless was put into some vessel, which might be either fastened to the altar, and put within this covering, or carried by some person appointed thereunto.

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COKE, "(13) And they shall take away the ashes from the altar.—In Exodus 27:3 we find a direction to make pans for removing the ashes from the brazen altar, and also to make all the brazen vessels mentioned in the next verse.PULPIT, "Take away the ashes. This is omitted by the Septuagint. The Hebrew word for "ashes is of somewhat doubtful meaning, being only used here and in Exodus 27:3; Psalms 20:3. Being connected with the word "fat," it may perhaps mean the grease or dripping from the burnt offerings. The Targum of Palestine renders it "cinders." As the altar was hollow, and was filled with earth or stones when used, there would be no need to cleanse it from ashes; if this be the meaning of the word, the command would rather have been to collect the living embers before the altar was removed, in order to keep alive the sacred fire. That this fire was never allowed to go out may be looked upon as certain.

14 Then they are to place on it all the utensils used for ministering at the altar, including the firepans, meat forks, shovels and sprinkling bowls. Over it they are to spread a covering of the durable leather and put the poles in place.

GILL, "And they shall put upon it all the vessels thereof,.... Upon the altar covered with a blue cloth; on that were to be put everything belonging to the altar: wherewith they minister about it; the priests, when they offered sacrifice on it: even the censers, the fleshhooks, and the shovels, and the basins, all the vessels of the altar; of which see Exo_27:3,

POOLE, "Amongst all these vessels here and above named there is no mention of the brazen laver though that be elsewhere. reckoned among the holy things, as Exodus 35:16 38:8 39:39 40:30, whereof possibly the reason may be because it was not covered, as not being capable of much hurt by the weather; though some ancient

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translations of the Bible do here add these words, They shall take a purple covering, and cover the laver, &c.

15 “After Aaron and his sons have finishedarticles, and when the camp is ready to move, only then are the Kohathites to come and do the carrying. But they must not touch the holy things or they will die. The Kohathites are to carry those things that are in the tent of meeting.

GILL, "And when Aaron and his sons had made an end of covering the sanctuary,.... Not the holy place, nor the most holy place, for these were not covered by them; but "the holy things" in them, as the Septuagint version, the ark, shewbread table, &c. and all "the vessels of the sanctuary"; all appertaining to those holy things, which are before mentioned. Jarchi interprets the "sanctuary", or the "holiness", of the ark and altar: and all the vessels of the sanctuary; of the candlestick and the instruments of ministry: as the camp is to set forward; which made the covering of them necessary, in order to their being carried as that moved: after that the sons of Kohath shall come to bear it; or rather them, all the holy things, and their vessels, and that upon their shoulders: but they shall not touch any holy thing; even in bearing them, neither the ark nor any other, only the staves and bar, on which they were carried: lest they die; by the immediate hand of God: these things are the burden of the sons of Kohath, in the tabernacle of the congregation; the above things, the ark, &c. which they were to bear on their shoulders, and not make use of wagons to carry them.

JAMISON, "the sons of Kohath shall come to bear it, but they shall not 27

touch any holy thing, lest they die — The mode of transport was upon the shoulders of the Levites (see on Num_7:9), although afterwards wheeled vehicles were employed (2Sa_6:3; 1Ch_15:12). And it was allowed to touch the covering, but not the things covered, on the penalty of death, which was inflicted more than once (1Sa_6:19; 2Sa_6:6, 2Sa_6:7). This stern denunciation was designed to inspire a sentiment of deep and habitual reverence in the minds of those who were officially engaged about holy things.K&D, "After the priests had completed the wrapping up of all these things, the

Kohathites were to come up to carry them; but they were not to touch “the holy” (the holy things), lest they should die (see Num_1:53; Num_18:3, and comp. 2Sa_6:6-7).

POOLE, " The sons of Kohath shall bear it, to wit upon their shoulders, not upon carts or waggons, as appears from Numbers 7:9, the neglect of which order did provoke the Lord, 2 Samuel 6:6,7 1 Chronicles 13:7 15:12, &c. Afterward the priests themselves, being multiplied, carried these things, as appears from Deuteronomy 31:9 Joshua 3:6 8:33 1 Samuel 4:4, though the Levites also were not excluded, 2 Chronicles 5:5. They shall not to any holy thing; immediately, or before they be covered. Lest they die, as some did for that sin. See 1 Samuel 6:19 2 Samuel 6:6,7.BENSON, "Numbers 4:15. Bear it — Upon their shoulders. Afterward the priests themselves, being multiplied, carried these things, though the Levites were not excluded. They shall not touch — Before they are covered.

COKE, " (15) And all the vessels of the sanctuary.—No mention is here made of the laver (Exodus 30:18). The LXX. and the Samaritan text supply a statement respecting the covering and conveyance of the brazen laver. The clause in the LXX. is as follows :—“And they shall take a purple cloth, and cover the laver and its foot (or base), and they shall put it into a blue cover of skin, and put it on bars.” There is no sufficient ground. however, for supposing that the present Hebrew text is deficient in this place; and it seems more probable to suppose that the laver was not to be covered during its transport.After that, the sons of Kohath shall come to bear it.—Better, to bear, or carry—viz., the whole of the vessels of ministry which had been previously enumerated. The distinction between the service of the priests and that of the Levites in regard to the removal of the Tabernacle and its furniture is here clearly marked.But they shall not touch any holy thing, lest they die.—The word which is rendered “any holy thing” may here, as elsewhere, denote the sanctuary. This injunction is repeated in Numbers 18:3. We find in 2 Samuel 6:6-7 an instance of the fatal result of the violation of this command by Uzzah, who being, as is most probable, a Levite, and of the family of Kohath, ought to have been acquainted with the law respecting the removal of the Ark. It is obvious that the Kohathites, as the immediate assistants of the priests, in regard to the vessels of the Sanctuary, were specially exposed to the

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risk of violating the law by touching the most holy things.PULPIT, "These things are the burden of the sons of Kohath. One thing which the Kohathites almost certainly had to carry is omitted here, possibly because it was carried without any cover at all, and was not regarded as of equal sanctity with the rest. Anyhow, the omission is very remarkable, and may have been accidental. It is supplied by the Septuagint and the Samaritan text in the following addition to Numbers 4:14 : "And they shall take a purple cloth, and cover the laver and its foot, and they shall put it into a hyacinthine cover of skin, and put it on bars." The burdens of the Kohathites were six, not counting the laver and its foot:

16 “Eleazar son of Aaron, the priest, is to have charge of the oil for the light, the fragrant incense, the regular grain offering and the anointing oil. He is to be in charge of the entire tabernacle and everything in it, including its holy furnishings and articles.”

GILL, "And to the office of Eleazar, the son of Aaron the priest, pertaineth the oil for the light,.... The following things, to bear them, according to some Jewish writers; but rather it was to give the oil for the light, that is, the vessels, and so the vessels of the oil to the sons of the Kohathites; agreeably to which are the Targums of Onkelos and Jonathan, who paraphrase the words,"and that which was delivered to Eleazar, the son of Aaron the priest, the oil for the light, &c.''And indeed the words, as they are in the Hebrew text, may be rendered,"and the oversight of Eleazar, the son of Aaron the priest, shall be, or "let it be", the oil for the light, &c. (z);''the same word being so rendered in a latter clause of this same text: he had the inspection of these, and on him lay to see to it, that these were carried by the Kohathites, the oil for the light of the lamps in the candlestick; of which see Exo_27:20, and the sweet incense: to burn on the altar of incense, Exo_30:34, and the daily meat offering; offered with the lambs morning and evening, Exo_29:40, and the anointing oil; with which Aaron and his sons were anointed, the tabernacle

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and all its vessels, Exo_30:23, and the oversight of all the tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof: the former, the oil for the light, &c. were his immediate oversight and care; but the oversight of these by his brother Ithamar, according to the Jewish writers. HENRY, "2. Eleazar, now the eldest son of Aaron, is appointed overseer of the Kohathites in this service (Num_4:16); he must take care that nothing was forgotten, left behind, or displaced. As a priest he had more honour than the Levites, but then he had more care; and that care was a heavier burden, no doubt, upon his heart, than all the burdens that were laid upon their shoulders. It is much easier to do the work of the tabernacle than to discharge the trusts of it, to obey than to rule.

JAMISON, "to the office of Eleazar ... pertaineth the oil for the light, and the sweet incense, etc. — He was charged with the special duty of superintending the squadron who were employed in the carrying of the sacred furniture; besides, to his personal care were committed the materials requisite for the daily service, and which it was necessary he should have easily at his command (Exo_29:38).

K&D, "The oversight of the oil for the candlestick (Exo_27:20), the incense (Exo_30:34), the continual meat-offering (Exo_29:40), and the anointing oil (Exo_30:23), belonged to Eleazar as the head of all the Levites (Num_3:32). He had also the oversight of the dwelling and all the holy things and furniture belonging to it; and, as a comparison of Num_4:28 and Num_4:33 clearly shows, of the services of the Kohathites also.

POOLE, " i.e. He himself is to carry these things, and not to commit them to the sons of Kohath. The daily meat-offering of fine flour, which was to be offered every morning and evening with the daily burnt-offering. See Exodus 29:38,39.The oversight of all the tabernacle, i.e. the care that all the things above mentioned be carried by the persons and in the manner expressed.BENSON, "Numbers 4:16. Eleazar — He himself is to carry these things, and not to commit them to the sons of Kohath. The oversight — The care that all the things above mentioned be carried by the persons and in the manner expressed.COKE, " (16) The oil for the light.—Or, for the candlestick (Exodus 25:6).The sweet incense.—Or, the incense of spices (Exodus 25:6).The daily meat offering.—Better, the continual meat offering—i.e., the morning and

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evening minchah (Exodus 29:38-42).The anointing oil.—i.e., “the oil of holy ointment” with which the tent of meeting, the vessels of the Sanctuary, and the priests were to be anointed (Exodus 30:23-31).PULPIT, "To the office of Eleazar,… oversight. Septuagint, ἐπίσκοπος ελεάζαρ …: ἡ ἑπισκοπὴ. On him was laid the oversight of and the responsibility for all the material appliances of Divine worship, and in especial it devolved upon him to see to the oil, the incense, and the chrism, and the materials for the daily meat offering. No doubt it is intended, although not precisely expressed, that the Kohathites were specially under his orders.

17 The Lord said to Moses and Aaron,

GILL, "And the Lord spake unto Moses, and unto Aaron,.... And gave them a very solemn and awful charge about this affair of the Kohathites, it being a very hazardous one they were employed in:

JAMISON 17-20, "Cut ye not off the tribe of the families of the Kohathites from among the Levites, etc. — 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.

K&D, "In order to prevent as far as possible any calamity from befalling the Levites while carrying the most holy things, the priests are again urged by the command of God to do what has already been described in detail in Num_4:5-15, lest through any carelessness on their part they should cut off the tribe of the families of the Kohathites, i.e., should cause their destruction; viz., if they should approach the holy things before they had been wrapped up by Aaron and his sons in the manner prescribed and handed over to them to carry. If the Kohathites should come for only a single moment to look at the holy things, they would die. ַאל־ַּתְכִריתּו, “cut ye not off,” i.e., “take care that the Kohathites are not cut off through your mistake and negligence” (Ros.). “The tribe of the

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families of the Kohathites:” shebet, the tribe, is not used here, as it frequently is, in its derivative sense of tribe (Tribus), but in the original literal sense of stirps.

COFFMAN, ""And Jehovah spake unto Moses and unto Aaron, saying, Cut ye not off the tribe of the families of Kohathites from among the Levites; but thus do unto them, that they may live, and not die, when they approach unto the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden; but they shall not go in to see the sanctuary even for a moment, lest they die."The meaning of this somewhat ambiguous passage was given thus by Keil: "In order to prevent as far as possible any calamity from falling upon the Levites while carrying the most holy things, the priests are again urged by the command of God to do all that has already been prescribed (Numbers 4:5-15), lest through any carelessness on their part they should cut off the tribes of the families of the Kohathites, cause their destruction through their approaching the holy things before they had been properly wrapped by Aaron's sons."[11]

18 “See that the Kohathite tribal clans are not destroyed from among the Levites.

GILL, "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.

HENRY 18-20, "3. Great care must be taken to preserve the lives of these Levites, by preventing their unseasonable irreverent approach to the most holy things: Cut you not off the Kohathites, Num_4:18. Note, Those who do not what they can to keep others from sin do what they can to cut them off. [1.] The Kohathites must not see the holy things till the priests had covered them, Num_4:20. Even those that bore the vessels of the Lord saw not what they bore, so much were even those in the dark concerning the gospel whose office it was to expound the law. And, [2.] When the holy things were covered, they might not touch them, at least not the ark, called here the holy thing, upon pain of death, Num_4:15. Uzza was struck dead for the breach of this law. Thus were the

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Lord's ministers themselves then kept in fear, and that was a dispensation of terror, as well as darkness; but now, through Christ, the case is altered; we have seen with our eyes, and our hands have handles, the word of life (1Jo_1:1), and we are encouraged to come boldly to the throne of grace.BENSON, "Verse 18-19Numbers 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.COKE, "Numbers 4:18. Cut ye not off the tribe, &c.— The meaning of this, as explained in the following verses, is, "Do not, by omitting to instruct the Kohathites what they are to do in the service to which they are appointed, occasion them to be cut off and to perish by a neglectful and irreverent performance of their ministry."REFLECTIONS.—Since no Levite was capable of ministering till twenty-five or thirty years of age, nor longer than fifty, a new review is made to select these from their brethren. Ministers have need of much wisdom and solidity: youthful novices, it is to be feared, will discredit their holy calling. They are to enter the host, and do the work of the tabernacle: the ministry is not a calling of ease, but labour; they who take it upon them, need approve themselves hardy and good soldiers of Jesus Christ. As in all our removes we must take God and his worship with us, charge is given about the tabernacle; the carriage of the noblest part of it is committed to the sons of Kohath. Aaron and his sons must take down and cover all the holy things; the Levites may not touch nor see them: this dispensation was dark, a vail covered it, which vail is done away in Christ. Eleazar must take care both of their burdens and persons, lest by transgressing they should be cut off. The charge of men's lives is great; but how much greater the charge of immortal souls! Ithamar had the charge of the other families; Gershon took care of the drapery, and Merari of the more heavy carriage of the tabernacle. Every pin must be produced, and nothing be lost. Note; (1.) Every tittle of God's word is precious, and to be preserved with sacred reverence. (2.) When this earthly tabernacle of our bodies shall be dissolved, as our souls under the conduct of the divine Eleazar go before, our bodies shall follow, and on the Resurrection-day a glorious tabernacle be raised up again, which never more shall be taken down or removed.COKE, "(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 (Numbers 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

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words: “Destroy not him with thy meat for whom Christ died” (Romans 14:15).PULPIT, "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.

19 So that they may live and not die when they come near the most holy things, do this for them: Aaron and his sons are to go into the sanctuary and assign to each man his work and what he is to carry.

GILL, "But 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.

K&D, "“This do to them:” sc., what is prescribed in Num_4:5-15 with reference to their service.

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PARKER, ""Every one to his service and to his burden."— Numbers 4:19Another aspect of individuality.—This is the individuality of endurance as the former was the individuality of service.—As a matter of fact every man has a burden of his own.—"Bear ye one another"s burdens."—The burden is adapted to the man who bears it.—It is easy to exhort another man to carry his burden, but here as everywhere example is better than precept.—There is no limit to the influence of example in this matter.—People are looking on and drawing their conclusions as to what can be done under circumstances of distress, and sometimes they are shamed into greater resoluteness by the bravery which they note in others.—A difference is always to be marked between the burdens which we make for ourselves, and the burdens which are appointed by God. It is profane to create a burden by our own wickedness and then to speak of the mysteries of divine providence.—Let a man examine himself carefully: to live is to endure trial; to be in the world is to feel somewhat of its cruel pressure; but besides this there may be the special burden of infirmity, temper, appetite, or some form of selfishness.—How jealous are some hearts! how peevish are some spirits! how narrow in conception are some minds! how resentful are some tempers! Every man must examine himself in the light of such suggestions and determine the magnitude and weight of his own burden.—But the text speaks not only of burden but of service.—Every man has his own gift of God.—The service is one, although the servants have different work to do.—Each man must find out what he can do best.—For want of this definiteness of conception much energy is misspent or utterly wasted.—Infinite mischief arises from the supposition that all men should serve alike.—"Every one of us shall give account of himself to God."—The doorkeeper will not be blamed because he was not high-priest; the least of the brethren will not be overlooked because he did not hold high office.—The spirit of the Bible is thus just to human nature in all its variety of gifts and opportunity.—There is no indiscriminateness or confusion in Bible judgments.—Of one it was said, "She hath done what she could."—This is the spirit by which the judgment of all workers will be determined.MEYER, "Numbers 4:19Our Daily HomilyF B MeyerEvery one to his service and to his burden.Is this what the Apostle referred to when he said that every man should bear his own burden? There are burdens which we cannot share or depute, to bear which we need special grace, and must continually seek the aid of the Divine Spirit.The burden of our own existence. — Each of us must give an account of himself to God. We were created for a specific purpose; and our failure to fulfil it cannot be

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settled on another. God will require each man’s soul of himself. “Every one of us shall give account of himself to God” (see note Romans 14:12). You have a charge to keep, a soul to save, and a God to glorify.The burden of our life-work. — What makest thou in the world? The Maker of all waits for thee to enter his great workshop and become his apprentice and co-worker. To be an idler, or an absentee, will land thee in inevitable disgrace. The appointed place cannot be left vacant, and thy tools untouched, save at thy grave peril.The burden of the souls of others. — We are our brothers’ keepers, liable at any moment to be called upon to give an account of how they fare; and we cannot rid ourselves of this responsibility by annual donations or subscriptions to charitable or missionary institutions.The burden of daily intercession. — Jesus bears the burdens of his people as He intercedes for them in heaven; and there is a sense in which we are called to bear up his hands in this holy service. We must consider the work of daily prayer for his Church, for sufferers, and for the world, as part of the burden of the Lord, allotted to us because we are members of his body.

20 But the Kohathites must not go in to look at the holy things, even for a moment, or they will die.”

GILL, "But they shall not go in to see when the holy things are covered,.... They were not to be present while they were packing up, test they should see any of them with their eyes; they were not to go in until they were quite covered out of sight; which may signify the hiding of the mysteries of grace in those things under the former dispensation, when even the Levites themselves were not admitted to a sight of them; see Eph_3:4, lest they die; by the immediate hand of God.

K&D, "ְּכַבַּלע, “like a swallow, a gulp,” is probably a proverbial expression, according to the analogy of Job_7:19, for “a single instant,” of which the Arabic also furnishes

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examples (see A. Schultens on Job_7:19). The Sept. rendering, ἐξάπινα, conveys the actual sense. A historical illustration of Num_4:20 is furnished by 1Sa_6:19.

(Note: According to Knobel, Num_4:17-20 have been interpolated by the Jehovist into the Elohistic text. But the reasons for this assumption are weak throughout. Neither the peculiar use of the word shebet, to which there is no corresponding parallel in the whole of the Old Testament, nor the construction of ָנַגׁש with ֵאת, which is only met with in 1Sa_9:18 and 1Sa_30:21, nor the Hiphil can be ,ִהְכִריתregarded as criteria of a Jehovistic usage. And the assertion, that the Elohist lays the emphasis upon approaching and touching the holy things (Num_4:15; Num_8:19; Num_18:3, Num_18:22), and not upon seeing or looking at them, rests upon an antithesis which is arbitrarily forced upon the text, since not only seeing (Num_4:20), but touching also (Num_4:19), is described as causing death; so that seeing and touching form no antithesis at all.)

COKE, "(20) But they shall not go in to see when the holy things are covered.—Better, But they shall not go in to see the holy things (or, the sanctuary) for a moment. The Levites were not per-mitted to enter the holy place in which the priests ministered, much less the Holy of Holies. Whether this rule was or was not relaxed at the time of the removal of the Tabernacle, as the prohibition against entrance into the Holy of Holies must have been in regard to the priests, the Levites were not permitted in any case to look upon the Ark and the other holy things until they were covered.PULPIT, "They shall not go in to see when the holy things are covered. This translation is disputed. The word rendered "are covered" is the Piel infinitive from bala, to swallow, and so to destroy. It may signify the extreme rapidity with which the most holy things were hidden from sight and removed from touch, so as to become, as it were, non-existent for the time. So the Syriac, Arabic, Samaritan, and the Targums of Onkelos and Palestine. On the other hand, it may be a proverbial expression, "in a swallow, at a gulp," i.e; "for an instant,'' as in Job 7:19. And so the Septuagint, ἐξάπινα, and most modern scholars. Whichever way, however, we take it, the phrase, "they shall not go in to see," seems to limit the prohibition under pain of death to the deliberate act of entering the tabernacle out of curiosity during the process of packing up the holy things. The case of the men of Bethshemesh, therefore (1 Samuel 6:19), does not fall within the letter of this law, although it does within its spirit. The command, thus limited, is no doubt an addition to the previous command not to touch, but it is altogether in keeping with it. If it was the will of God to hedge about these sacred symbols of his presence and his worship with an awful sanctity, it is obvious that he was as much bound to defend them against the irreverent prying of the eye as against the irreverent touch of the hand; and the prying here prohibited would have been distinctly willful and inexcusable.

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The Gershonites21 The Lord said to Moses,

BARNES, "And the Lord spake unto Moses,.... Though Aaron is not mentioned here, he was concerned in taking the sum of the Gershonites, as well as of the Kohathites, as appears from Num_4:41,

GILL, "The service of the Gershonites is introduced in Num_4:21-23 in the same manner as that of the Kohathites in Num_4:1-3; and in Num_4:24-26 it is described in accordance with the brief notice and explanation already given in Num_3:24-26.

HENRY 21-33, "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 (2Co_5:1), and the putting of it off, 2Pe_1:14. The immortal soul, like the most holy things, is first covered and taken away,

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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.COFFMAN, ""And Jehovah spake unto Moses, saying, Take the sum of the sons of Gershon also, by their fathers' houses, by their families; from thirty years old and upward until fifty years old shalt thou number them; all that enter in to wait upon 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 bear the curtains of the tabernacle, and the tent of meeting, its covering, and the covering of sealskin that is above upon it, and the screen for the door of the tent of meeting, and the hanging of the court, and the screen 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 whatsoever shall be done with them: therein shall they serve. 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 ye shall appoint unto them in charge all their burden. This is the service of the families of the sons of the Gershonites in the tent of meeting: and their charge shall be under the hand of Ithamar the son of Aaron the priest.""All that enter in to wait upon the service ..." (Numbers 4:23). "Literally, this is, `to war the warfare.' The same phrase is rendered in Numbers 4:3, `enter into the host to do the work.' The language is military. The service of God is a sacred warfare."[12]The Levites were not to look, even for a moment, (Numbers 4:20) upon the sacred furniture or the sanctuary itself. The words from which "even for a moment" are rendered have the meaning of "even as long as it takes to swallow."[13] Orlinsky gave the meaning here as, "They shall not witness the dismantling of the sanctuary."[14]The duties of the Gershonites included their bearing the curtains and the tent of meeting, the covering of the tent, the exterior sealskin covering, the screen for the door of the tent, the screen for the door of the gate of the court, together with cords, instruments, etc., connected therewith. Whereas all of the sacred articles assigned to the Kohathites were to be carried by hand, using the staves repeatedly mentioned, the Gershonites were provided wagons for the transportation of the far heavier loads assigned to them.Dummelow pointed out that: "The curtains of the tabernacle and of the court were of great weight, and two ox-wagons were required for their transport. The Merarites, charged with the even

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heavier transport of the framework of the tabernacle were given four ox-wagons for the purpose (Numbers 7:7)."[15]

22 “Take a census also of the Gershonites by their families and clans.

GILL, "The service of the Gershonites is introduced in Num_4:21-23 in the same manner as that of the Kohathites in Num_4:1-3; and in Num_4:24-26 it is described in accordance with the brief notice and explanation already given in Num_3:24-26.

23 Count all the men from thirty to fifty years of age who come to serve in the work at the tent of meeting.

BARNES, "enter in to perform the service - literally, as in the margin, “to war the warfare,” or, as the same phrase in part is rendered, Num_4:3, “enter into the host to do the work.” The language is military. The service of God is a sacred warfare (Num_8:24-25 marginal reading).GILL, "From thirty years old and upward, until fifty years old, shalt thou number them,.... Take an account how many there are of that age, and so fit for service (a); See Gill on Num_4:3, to do the work in the tabernacle of the congregation; as the rest of the Levites; see Num_4:3;

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24 “This is the service of the Gershonite clans in their carrying and their other work:

GILL, "This is the service of the families of the Gershonites, to serve, and for burdens. The former of these phrases Aben Ezra interprets of setting up the tabernacle, making the bread (the shewbread), slaying (the sacrifices), and keeping, that is, watching and guarding, the tabernacle; and the latter of what they did when journeying, bearing and carrying the things assigned to them, afterwards mentioned.

JAMISON 24-28, "This is the service of the families of the Gershonites, etc. — They were appointed to carry “the curtains of the tabernacle” - that is, the goats’ hair covering of the tent - the ten curious curtains and embroidered hangings at the entrance, with their red morocco covering, etc.CALVIN, "24.This is the service of the families of the Gershonites. The tasks which He enjoins upon the sons of Gershon, as well as the sons of Merari, are apparently mean and laborious, for it was a hard and also a servile work to carry the curtains and the tabernacle, together with its coverings, the boards, too, and the bars, and the pillars. But hence we learn that in God’s service nothing is to be despised, but that each and every part of our duty should be cheerfully performed, inasmuch as it ought abundantly to satisfy us, that God should have deigned to choose us as ministers of His sanctuary, so that neither weariness nor pride should ever hinder us in our duty.

25 They are to carry the curtains of the tabernacle, that is, the tent of meeting, its covering and its outer covering of durable leather, the curtains for the entrance to the tent of meeting, 41

GILL, "And they shall bear the curtains of the tabernacle,.... The ten curtains of fine linen, Exo_26:1, and the tabernacle of the congregation; the curtains of goats' hair made for a tent over it, as Jarchi, see Exo_26:7, his covering the covering of rams skins dyed red, Exo_26:14, and the covering of the badgers' skins that is above upon it; over all the rest: and the hanging for the door of the tabernacle of the congregation; the eastern vail, as Jarchi calls it, which was for the door of the tent that led into the tabernacle, the holy place, Exo_26:36.POOLE, " The curtains of the tabernacle, i.e. the curtains or covering of goats’ hair.The tabernacle of the congregation, i.e. the ten curious curtains which covered the boards of the tabernacle; for the boards themselves were carried by the Merarites.His covering, i.e. the covering of rams’ skins which was put next over those ten curtains. BENSON, "Numbers 4:25. The curtains — Or covering of goats’ hair. The tabernacle — The ten curtains which covered the boards of the tabernacle; for the boards themselves were carried by the Merarites. His covering — The covering of rams’ skins which was put next over those ten curtains.COKE, " (25) And the tabernacle of the congregation.—Better, And the tent of meeting. The mishkan or dwelling-place is distinguished in Numbers 3:25 from the ohel or tent which covered it. The curtains of the mishkan are represented in Exodus 26:6 as constituting the mishkan itself, the woodwork being apparently regarded as subsidiary to the curtains. These curtains were of fine-twined linen, while the curtains of the ohel or tent were of goats’ hair (Exodus 26:1; Exodus 26:7).His covering.—i.e., the covering of rams’ skins, which is here distinguished from the outer covering of badgers’ skins (Exodus 26:14).And the hanging for the door of the tabernacle of the congregation.—Better, the hanging (or covering) for the entrance of the tent of meeting (Exodus 26:36).PULPIT, "They shall bear the curtains, etc. For these four coverings, of tapestry, of goats' hair, of rams' skins, and of sea-cow skin respectively, see Exodus 26:1-37. In addition to these, the Gershonites carried all the hangings belonging to the

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tabernacle and to the outer court, with the single exception of the "veil" which was wrapped round the ark.

26 the curtains of the courtyard surrounding the tabernacle and altar, the curtain for the entrance to the courtyard, the ropes and all the equipment used in the service of the tent. The Gershonites are to do all that needs to be done with these things.

GILL, "And the hangings of the court,.... Which made the great court that surrounded the tabernacle, Exo_27:9, and the hanging for the door of the gate of the court; the eastern gate that led into the court, an hanging of twenty cubits, Exo_27:16, which is by the tabernacle, and by the altar round about; that is, which hangings that formed the court, and were round about the tabernacle, and the altar of burnt offering; See Gill on Exo_26:36, and their cords; which fastened the hangings to pins or stakes fixed in the ground to keep them tight, that they might not be moved to and fro with the wind: and all the instruments of their service; in the court, as the tables on which the sacrifices were laid, and the hooks, and cords, and pins, on which they were hung and fastened, as Aben Ezra; see Eze_40:39, and all that is made for them; for the vessels of service, or for the tabernacle, or the altar, as the same writer intimates: so shall they serve; by bearing them and carrying them.BENSON, "Verses 26-28Numbers 4:26-28. Which is round about — Which court compassed both the

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tabernacle and the altar. Under the hand — Under his conduct and direction.PULPIT, "And their cords, and all the instruments of their service. Taking this verse in connection with Numbers 4:37, we must understand the word "their" as applying to the things mentioned in the previous verse. The Merarites carried the cords, &c. of the hangings of the court.

27 All their service, whether carrying or doing other work, is to be done under the direction of Aaron and his sons. You shall assign to them as their responsibility all they are to carry.

GILL, "At the appointment of Aaron and his sons,.... As they shall order and direct: shall be all the service of the sons of the Gershonites; everyone of them was to take their share, as Aaron and his sons should appoint them: in all their burdens, and in all their service; what each of them should carry, and in what they should perform duty: and ye shall appoint to them in charge all their burdens; charge them carefully to keep all that were committed to them to bear, that none be lost, not a pin nor a cord.

K&D, "Their service was to be performed “according to the mouth (i.e., according to the appointment) of Aaron and his sons, with regard to all their carrying (all that they were to carry), and all their doing.” - “And ye (the priests) shall appoint to them for attendance (in charge) all their carrying,” i.e., all the things they were to carry. ְּבִמְׁשֶמֶרתָּפַקד to give into keeping. The combination of ,ָּפַקד with ְּב and the accusative of the object is analogous to ְּב to give into a persons' hand, in Gen_27:17; and there is no ,ָנַתןsatisfactory reason for any such emendations of the text as Knobel proposes.

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28 This is the service of the Gershonite clans at the tent of meeting. Their duties are to be under the direction of Ithamar son of Aaron, the priest.

BARNES 28-33, "The Gershonites and Merarites are superintended by Ithamar, Aaron’s younger son, who had already had the oversight of the tabernacle in its construction Exo_38:21. Thus, readily do the permanent offices of the leaders of the Israelite community spring out of the duties which, under the emergencies of the first year of the Exodus, they had been led, from time to time, to undertake.Num_4:32

By name ye shall reckon the instruments - Or, assign them to their bearers singly, and “by name.” These “instruments” comprised the heavier parts of the tabernacle; and the order seems intended to prevent individual Merarites choosing their own burden, and so throwing more than the proper share on others.GILL, "This is the service of the families of the sons of Gershon,.... Which they should execute when the camp and tabernacle were in motion: in the tabernacle of the congregation in the court; where they should take up their burdens, or which lie in things respecting the tabernacle; this was the part they were to be employed in, namely, in taking care of the hangings of the tabernacle, &c. and their charge shall be under the hand of Ithamar the son of Aaron the priest; the things committed to their care were delivered by him to them, and they were under his inspection and direction.

JAMISON, "their charge shall be under the hand of Ithamar the son of Aaron, etc. — The Levites were generally subject to the official command of the priests in doing the ordinary work of the tabernacle. But during the journeyings Eleazar, who was next in succession to his father, took the special charge of the Kohathites [Num_4:16], while his brother Ithamar had the superintendence of the Gershonites and Merarites [Num_4:33].

K&D, "“Their charge (mishmereth) is in the hand of Ithamar,” i.e., is to be carried out under his superintendence (cf. Exo_38:21).

COKE, " (28) Under the hand of Ithamar.—It appears from Exodus 38:21 that Ithamar had been actively concerned in the construction of the Tabernacle. As the

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special duties of Eleazar, the eldest son of Aaron, had been already assigned (Numbers 4:16), so also are those of Ithamar, the younger son. These duties consisted in the superintendence of the Gershonites, as stated in this verse, and in the superintendence of the Merarites, as stated in Numbers 4:33.

The Merarites29 “Count the Merarites by their clans and families.

GILL, "As for the sons of Merari,.... The third and youngest son of Levi: thou shalt number them after their families, by the house of their fathers; which is the form of expression used of them all; See Gill on Num_4:2.

JAMISON 29-33, "As for the sons of Merari — They carried the coarser and heavier appurtenances, which, however, were so important and necessary, that an inventory was kept of them - not only on account of their number and variety, but of their comparative commonness and smallness, which might have led to their being lost or missing through carelessness, inadvertency, or neglect. It was a useful lesson, showing that God disregards nothing pertaining to His service, and that even in the least and most trivial matters, He requires the duty of faithful obedience.

K&D 29-30, "Service of the Merarites. - Num_4:29 and Num_4:30, like Num_4:22and Num_4:23. ָּפַקד, to muster, i.e., to number, equivalent to ראׁש to take the ,ָנָׁשאnumber.

COFFMAN, "Verse 29"As for the sons of Merari, thou shalt number them by their families, by their fathers' houses; from thirty years old and upward even unto fifty years old thou shalt number them, every one that entereth upon the service, to do the work of the

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tent of meeting. And this is the charge of their burden, according to all their service in the tent of meeting: the boards of the tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof, and the pillars of the court round about, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by name ye shall appoint the instruments of the charge of their burden. 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."Numbers 4:32 here indicates that all of the assignments for the handling and transport of the vast amount of material in the tabernacle were made on an individual and personal basis, "by name." The need for this appears in the fact that some would have chosen lighter burdens than were appropriate, and that others might have sought to handle or carry the more sacred items, leading to strife and jealousies unless all such decisions had been taken out of the hands of the Levites and made the responsibility of the priests.Numbers 4:34-49 of this chapter give the detail of the numbering of the families of the Kohathites, the Gershonites, and the Merarites, repeating over and over again the same formula. Numbers 4:34-36 show what is repeated.

30 Count all the men from thirty to fifty years of age who come to serve in the work at the tent of meeting.

GILL, "From thirty years old and upward,.... The Septuagint version here, and in Num_4:3, renders it, from twenty five years old and upward, agreeable to Num_8:24, at the which age the Levites went into the tabernacle, to wait and to learn their business, but they did not enter upon it till thirty: even unto fifty years old shalt thou number them; at which age they were discharged from business: everyone that entereth into the service, to do the work of the tabernacle of the congregation; See Gill on Num_4:3.

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31 As part of all their service at the tent, they are to carry the frames of the tabernacle, its crossbars, posts and bases,

GILL, "And this is the charge of their burden,.... What should be committed to their care and charge, and they should bear and carry: according to all their service in the tabernacle of the congregation; which was assigned to them as their part, and which was very heavy and cumbersome, and therefore they had wagons allowed them, Num_7:8, the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof; all these belonged to the holy and to the most holy place; see Exo_26:15.

K&D, "Num_4:31 and Num_4:32, like Num_3:36 and Num_3:37. “The charge of their burden” (their carrying), i.e., the things which it was their duty to carry.COKE, "(31) The boards of the tabernacle, and the bars thereof . . . —The duty of the Merarites was to carry the heavier and more cumbersome parts of the Tabernacle and the court; and it is probably on this account that, in their case, the specific duties of each were assigned to them by name (Numbers 4:32). The description of the several portions of the Tabernacle and Court here enumerated is found in Exodus 26, 36.

32 as well as the posts of the surrounding courtyard with their bases, tent pegs, ropes, all their equipment and everything related to their use. Assign to each man the specific things he is to 48

carry.

BARNES, "Num_4:32By name ye shall reckon the instruments - Or, assign them to their bearers singly, and “by name.” These “instruments” comprised the heavier parts of the tabernacle; and the order seems intended to prevent individual Merarites choosing their own burden, and so throwing more than the proper share on others.

GILL, "And the pillars of the court round about, and their sockets, and their pins, and their cords,.... These belonged to the court of the tabernacle; the pillars were what the hangings were hung upon, and the sockets, into which the pillars were set, and the and cords, with which the hangings were fastened; see Exo_27:9, with all their instruments, and with all their service; whatever else were used in, and served for the support of this part of the tabernacle: and by name ye shall reckon the instruments of the charge of their burden; everything, even the least that were committed to their charge, and they were to bear and carry, either they themselves, or in wagons, were to be mentioned by name; and not only every board, pillar, and socket, were to be told out to them, and particularly named, how many they were, to what they belonged, from whence they were taken, and where to be replaced; but every pin, and cord, and the use of them, that so when they came to set up the tabernacle again, there might be nothing wanting in its place to secure it, and make it as firm as at first: such particular notice and care does God take of all his people, and Christ of all committed to him, and so should ministers of the word of all that are their charge, who must one day give an account to God, Heb_13:17.

K&D, "ְלָכל־ְּכֵליֶהם: with regard to all their instruments, i.e., all the things used for setting up, fastening, or undoing the beams, bolts, etc.; see Num_3:36 and Exo_27:19.

POOLE, " Every part and parcel therefore shall be put in an inventory; which is required here rather than in the foregoing particulars, partly, because these were much more numerous than the former; partly, because being meaner things, and such as might easily be supplied, they might otherwise have been neglected; and partly, to teach us that God esteems nothing small in his worship and service, and that he expects his will should be observed in the minutest circumstances.

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BENSON, "Numbers 4:32. Ye shall reckon — Every part and parcel shall be put in an inventory; which is required here rather than in the foregoing particulars, because these were much more numerous than the former; because, being meaner things, they might otherwise have been neglected; and also to teach us that God esteems nothing small in his service, and that he expects his will should be observed in the minutest circumstances. The death of the saints is represented as the taking down of the tabernacle. The immortal soul, like the most holy things, is first covered and taken away, carried by angels unseen, and care is taken also of the body, the skin and the 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. They are in safe custody, and shall 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.PULPIT, "By name ye shall reckon the instruments of the charge of their burden. This injunction only occurs here. The Septuagint has "number them by name, and all the articles borne by them." Perhaps the solid parts of the fabric were numbered for convenience of setting up, and, therefore, were assigned each to its own bearer.

33 This is the service of the Merarite clans as they work at the tent of meeting under the direction of Ithamar son of Aaron, the priest.”

GILL, "This is the service of the families of the sons of Merari,.... The Mahlites and Mushites, namely, the service before observed, the particulars of which are given: according to all their service in the tabernacle of the congregation; agreeably to what was allotted to them in that part of the tabernacle they were concerned in: under the hand of Ithamar the son of Aaron the priest; who had the oversight of these as well as of the Gershonites, as Eleazar had of the Kohathites; though as Eleazar was the chief of the tribe of Levi, it is thought that Ithamar acted under him, Num_3:32.

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The Numbering of the Levite Clans34 Moses, Aaron and the leaders of the community counted the Kohathites by their clans and families.

GILLMOSESand Aaron, and the chief of the congregation, numbered the sons of the Kohathites,.... Perhaps these chiefs were the same with those who were concerned with Moses and Aaron in numbering all the tribes whose names were given, Num_1:5; the Kohathites are begun with, according to the divine direction, and then the Gershonites and Merarites in their order; and in Num_4:34 is only an account of the numbering of each of them, as ordered by the Lord, and this account is expressed in the same terms in them all; there remains nothing to be observed but the particular sums of each of them, the number of the Kohathites from thirty years old even to fifty, men able and fit for business, were 2750, Num_4:36; whereas their number from a month old were 8600, Num_3:28; so that not a third part of them were at an age for service: the number of the Gershonites were 2630, Num_4:40; whose number of males in all were 7500, Num_3:22; so that they were rather more than a third part who were able-bodied then and fit for business; and the number of the Merarites were 3200, Num_4:44; and as the number of males of a month old and upwards were 6200, Num_3:34; there were more than half of them able and fit men for service; in which, as Ainsworth observes, may be seen the wisdom of divine Providence, that whereas the service of the Kohathites and Gershonites were the lightest, and what was committed to them the easiest of carriage, they had the fewer hands of able men to be employed, though their numbers of individuals were the greatest; and the Merarites, who had the smallest number of males, yet having the heaviest work to do in carrying burdens, loading and unloading wagons, were superior to the rest in their number of able bodied men; and thus God makes good his promise, that as the day of his people is, their strength shall be; whatever work and service God calls men to, he will fit them for it: the sum total of the Levites, in the several divisions of them, who were between: thirty and fifty years of age, in which they performed their office, was 8580, Num_4:48; a small number, as the above writer observes, of such as warred the spiritual warfare in the sanctuary of God, when the tribe of Judah afforded 74,600 for the outward warfare. after their families, and after the house of their fathers; See Gill on Num_4:2.

HENRY 34-49, "We have here a particular account of the numbers of the three families of the Levites respectively, that is, of the effective men, between thirty years old and fifty. Observe, 1. The Kohathites were, in all, 8600 from a month old and upwards;

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but of these there were but 2750 serviceable men, not a third part. The Gershonites, in all, 7500, and of them but 2630 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, Phi_2:20, Phi_2:21. 2. That the Merarites were but 6200 in all, and yet of these there were 3200 serviceable men, that is, more than 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 who entered into God's host to war his warfare was but 8580, 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.

JAMISON 34-49, "Moses and Aaron and the chief of the congregation numbered the sons of the Kohathites, etc. — This enumeration was made on a different principle from that which is recorded in the preceding chapter [Num_3:15]. That was confined to the males from a month old and upward, while this was extended to all capable of service in the three classes of the Levitical tribe. In considering their relative numbers, the wisdom of Divine Providence appears in arranging that, whereas in the Kohathites and Gershonites, whose burdens were few and easier, there were but about a third part of them which were fit for service; the Merarites, whose burdens were more and heavier, had above one half of them fit for this work [Poole]. The small population of this tribe, so inferior to that of the other tribes, is attempted to be explained (see on Num_3:39).

K&D 34-48, "Completion of the prescribed mustering, and statement of the number of men qualified for service in the three Levitical families: viz., 2750 Kohathites, 2630 Gershonites, and 3200 Merarites - in all, 8580 Levites fit for service: a number which bears a just proportion to the total number of male Levites of a month old and upwards, viz., 22,000.

CALVIN, "34.And Moses and Aaron and the chief of the congregation Another exception is subjoined, viz., that none should be received unless they were free from all defect and blemish; for we have seen elsewhere that those, who were blind and lame, or defective in any part of their body, were excluded from the tabernacle, lest their disfigurement should produce contempt; and also that they might be admonished by this external sign, to preserve themselves more diligently from all spiritual defilement. Therefore, those are said to enter into the sanctuary who are fit to exercise the priesthood; and hence the expression, “for the service,” (426) is

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added.Inasmuch as the inequality (of their charges) might have been the source of envy, God’s authority is asserted at the end of the chapter, where Moses records that he was only acting ministerially, and that he distributed the offices among them according to God’s command. COFFMAN, ""And Moses and Aaron and the princes of the congregation numbered the sons of the Kohathites by their families, and by their fathers' houses, from thirty years old and upward even unto fifty years old, every one that entered upon the service, for work in the tent of meeting: and those that were numbered of them by their families, were two thousand seven hundred and fifty."For our purpose, it is sufficient here merely to give a summary of what is presented in the balance of the chapter by this extensive repetition: There were numbered of the Kohathites 2,750, and of the Gershonites 2,630, and of the Merarites 3,200, yielding a total of 8,580.It is clear enough that the Levites, who were commissioned as workers charged with many responsibilities connected with the sacred tabernacle and its furnishings, were not, in any sense, priests, despite the privileged and protected status they enjoyed. The critical notion that all of this arrangement resulted from the designs of a priesthood in post-exilic times to DOWNGRADE the Levites is unacceptable. The futile efforts to bolster this opinion usually include references to situations long after Moses' time in which Levites indeed served as priests, or performed priestly duties. However, arguments based on the practice of the Israelites in subsequent centuries prove nothing, for it is written that, "Jeroboam made priests of all the people, that were not of the sons of Levi" (1 Kings 12:31). What we have revealed in this chapter is the way it was intended by God Himself from the very beginning of the priesthood of Israel. Note the recurrence of the clause, "And Jehovah spake unto Moses!" Until the critics are able to delete these words from our Bibles, they are powerless to write their own. In many ways, even in the building of the Temple itself, there were wholesale violations of God's Word by the whole nation of Israel in subsequent centuries.BI 34-49, "They were numbered . . . every one according to his service.Proportion between number and serviceLooking 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

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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. God’s 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 God’s 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.

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1. Believers in Christ Jesus, you are now called forth to do suit and service, because like the tribe of Levi you are the Lord’s. 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 Lord’s 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 Lord’s 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.)

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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 world’s great whole, or as a member of some body. But I have a special work to do, as one individual who, by God’s 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 God’s 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 burdenAn 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 Men’s 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

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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 Christ’s 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.).

35 All the men from thirty to fifty years of age who came to serve in the work at the tent of meeting, GILL, "From thirty years old and upward even unto fifty years old,.... See Gill on Num_4:34.

36 counted by clans, were 2,750. CLARKE, "Those that were numbered - In Num_3:27, etc., we have an account

of the whole number of the Levites, and here of those only who were able to serve the Lord in the sanctuary. By comparing the two places we find the numbers to stand thus: -LeviteFamily AbleMen UnableMen Total

Kohathites 2,750 5,850 8,600Gershonites 2,630 4,870 7,500Merarites 3,200 3,000 6,200

Thus we find that the whole number of the Levites amounted to 22,300, of whom 3,580 were fit for service, and 13,720 unfit, being either too old or too young. What an astonishing number of men, all properly ecclesiastics; all performing some service by 57

which God was glorified, and the congregation at large benefited! See Ainsworth.From this and the preceding chapter we see the very severe labor which the Levites were obliged to perform while the journeyings of the Israelites lasted. When we consider that there was not less than 10 tons 13 cwt. 24 lb. 14 oz., i. e., almost ten tons and fourteen hundred pounds’ weight of metal employed in the tabernacle, (see the notes on Exodus 38 (note)), besides the immense weight of the skins, hangings, cords, boards, and posts, we shall find it was no very easy matter to transport this movable temple from place to place.The Gershonites, who were 7,500 men in the service, had to carry the tent, coverings, veils, hangings of the court, etc., etc., Num_3:25, Num_3:26.The Kohathites, who were 8,600 men, had to carry the ark, table, candlestick, altars, and instruments of the sanctuary, Num_3:31.The Merarites, who were 6,200 men, had to carry the boards, bars, pillars, sockets, and all matters connected with these belonging to the tabernacle, with the pillars of the court, their sockets, pins, and cords, Num_3:36, Num_3:37.The tabernacle was an epitome of the temple: the temple and tabernacle were representatives of the Church of the living God, and of the humanity of our blessed Lord. As God dwelt in the tabernacle and temple, so his fullness dwelt in the man Christ Jesus. These again were types of the Christian Church, which is termed the body of Christ, Eph_1:23, where he dwells in the plenitude of the graces of his Spirit.Mr. Ainsworth has a very useful note on the Num_4:20 verse of this chapter, the most edifying part of which I shall here lay before the reader. He considers the tabernacle and temple, not only as pointing out the old dispensation, the annulling of which was typified by their destruction, but he considers also the former as emblematical of the body of man.“The apostle,” says he, “treating of the death of the saints, uses this similitude: ‘If our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For we that are in This Tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life;’ 2Co_5:1-4. So Peter calls his death the putting off of his Tabernacle, 2Pe_1:14. And this similitude is very fit; for, as here, in the tabernacle of Moses,1. The holy things were first covered and taken away, (see Num_4:20), so the soul and its powers are first withdrawn from the body by death.2. As the curtains and coverings were taken off and folded up, so the skin and flesh of our bodies are pulled off and consumed.3. As the boards of the tabernacle were disjointed and pulled asunder, so shall our bones and sinews: compare Job’s description of the formation of man, Num_10:8-12; and Solomon’s account of his dissolution, Ecc_12:3, Ecc_12:4.4. As the disjointed and dissolved tabernacle was afterwards set up again, Num_10:21, so shall our bodies in the day of the resurrection; see 1Co_15:51-54.

37 This was the total of all those in the Kohathite 58

clans who served at the tent of meeting. Moses and Aaron counted them according to the Lord’s command through Moses.

38 The Gershonites were counted by their clans and families.

39 All the men from thirty to fifty years of age who came to serve in the work at the tent of meeting,

40 counted by their clans and families, were 2,630.

41 This was the total of those in the Gershonite clans who served at the tent of meeting. Moses and Aaron counted them according to the Lord’s command.

42 The Merarites were counted by their clans and families.

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43 All the men from thirty to fifty years of age who came to serve in the work at the tent of meeting,

44 counted by their clans, were 3,200.

POOLE, "Here appears the wisdom of Divine Providence, that whereas in the Kohathites and Gershonites, whose burdens were fewer and easier, there were but about a third part of them which were fit for service, the Merarites, whose burdens were more and heavier, had above one half of them fit for this work.

BENSON, "Numbers 4:44. Were numbered of them three thousand and two hundred — Here appears the wisdom of Divine Providence, that whereas in the Kohathites and Gershonites, whose burdens were fewer and easier, there were but about a third part of them fit for service, the Merarites, whose burdens were more and heavier, had above half of them fit for this work.

45 This was the total of those in the Merarite clans. Moses and Aaron counted them according to the Lord’s command through Moses.

46 So Moses, Aaron and the leaders of Israel counted all the Levites by their clans and families.

47 All the men from thirty to fifty years of age 60

who came to do the work of serving and carrying the tent of meeting

COKE "Verse 47-48Numbers 4:47-48. From thirty years old, &c.— The service of the ministry, &c. is, in the Hebrew, the service of service, and the service of the burden; by which seems to be meant the most laborious service, even that of the burden. The Levites appointed to this office were,Of the Kohathites 2750Gershonites 2630Merarites 3200In all 8580 all of whom Moses, with the assistance of Aaron, and the chiefs of the tribe, registered in a methodical manner; appointing to every one his particular station and employment, pursuant to the directions given of God.

48 numbered 8,580.

POOLE, "Which number was much inferior to any other tribe, for the reasons mentioned on Numbers 3:39. ELLICOTT, "(48) Eight thousand and five hundred and fourscore.—This number of men between the ages of twenty and fifty bears a just proportion to that of all the males from a month old and upwards—viz., 22,000.PULPIT, "Numbers 4:48Those that were numbered of them were eight thousand and five hundred and fourscore. The census of each family is described in the same form of words with

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much particularity. No doubt it was carried out with extreme solicitude, as made for a purpose especially sacred and important. The results are remarkable in more ways than one. The following table presents the numbers in each family above one month, and between the ages of thirty and fifty.Kohath

8600

2750

percent

32Gershon

7500

2630

"

35Merari

6200

3200

"

5162

Total

22,800

8580

"

38The first conclusion which naturally arises from these figures is, that after all the numbering must have been made by tens, and not by individuals. As it was impossible that 3000 persons could be employed in carrying the various portions of the tabernacle, it may be that each group of ten undertook a unit of responsibility. The second consideration is, that the average of men between thirty and fifty in all Levi is higher than modern statistics show (it is said to be twenty-five per cent. now in the whole population), although not very materially. The third is, that this average is very unequally distributed, rising to a most remarkable proportion in the case of Merari. It is quite clear that something must have disturbed the relative numbers as between the Merarites and the other families. It has been suggested that the small number of male Levites generally, and the small number of male Kohathites, between thirty and fifty especially, may have been caused by heavy losses incurred in carrying out the Divine sentence upon the worshippers of the golden calf (Exodus 32:1-35). But—1. The slow increase of Levi continued to be very observable down to the time of David; while the other tribes grew from 600,000 to 1,300,000, he only increased to 38,000 (1 Chronicles 23:3).2. The average of males over thirty is already higher among the Kohathites than might have been expected; it is the largeness of the number, not the smallness, which needs to be explained.3. It is Merari, and not Kohath, that is markedly distinguished from the other two: there is little difference between Kohath and Gershon. It is evident that something must have happened to the tribe of Levi, and in especial to the family of Merari, to reduce very greatly the number of births within the last thirty years. We do not know what the causes were, or why they should have pressed much more heavily on one tribe, or one family, than on another; but it is easy to see that many such causes may have acted, and acted unequally, under the cruel tyranny of Pharaoh. The children may have been systematically slaughtered, or marriages may have largely

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ceased, while Moses was in the land of Midian. If this were generally the case, it would much diminish the estimated total of the nation, and still more the estimated difficulties of the march.

49 At the Lord’s command through Moses, each was assigned his work and told what to carry.Thus they were counted, as the Lord commanded Moses.

GILL, "According to the commandment of the Lord, they were numbered by the hand of Moses,.... Aaron and the chief of the congregation of Israel assisting it: everyone according to his service; called in Num_4:47 "the service of the ministry", or "service of service", which Jarchi interprets of that part of the service of the Levites, which lay in singing the song with cymbals and harps; which, he says, was a service to another service; though it seems to be better explained, by Chaskuni, of their taking down and setting up of the tabernacle, which was a service incumbent on all the Levites: and according to his burden: called "the service of the burden", Num_4:47; which the last mentioned writer restrains to the ark, table, candlestick, and altars, which the Kohathites carried on their shoulders; but may be extended to what each of them bore and carried when journeying: thus were they numbered of him, as the Lord commanded Moses; from thirty years old to fifty, as Jarchi observes; for that was the order given to Moses by the Lord, which he punctually attended to, as a faithful servant in the house of God.PULPIT, "Thus were they numbered of him. Literally, "and his mustering." It may have the meaning given to it in the A.V., or it may be translated "mustered things," i.e; things assigned to him in the mustering, and read with the previous words, "Every one to his service, and to his burden, and his mustered things." MORGAN, "G Campbell MorganLife Applications

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Every one according to his service, and according to his burden.-Num. 4.49.In this chapter we have a continuation of the instructions concerning the Levites. It gives a minute account of their work in connection with the marching of the people. The duty of carrying all the holy furniture was that of the Kohathites. This furniture, however, they were not permitted to look upon, or touch. Aaron and his sons first entered the Holy Place and covered each sacred piece, affixing the staves which were to rest upon the shoulders of the Levites. On the march these holy vessels were in charge of Eleazar, who carried also the anointing oil and the sweet incense. The curtains and the tents which constituted the Tabernacle itself were carried by the Gershonites. They were under the charge of Ithamar. To the Merarites were committed the boards and bars and pillars, and other things which formed the foundations upon which the sacred hangings rested. These also were under the charge of Ithamar. All this is instructive, as it reveals the Divine thought and care for every detail of the life and worship of His people. It is of particular value, too, as it teaches us that in the thought of God every detail is sacred. These men were in this regard the "caretakers" of the House of God. How often we are prone to think meanly of "caretakers" in these modern times! Such thinking is utterly wrong. The men and women who have charge of the houses of our worship are rendering holy service.

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