1. These also are the generations of Aaron and Moses He now separately enumerates the Levites; but, before he proceeds to state their number, he first shortly refers to what he had just before more fully narrated, that of the four sons of Aaron only two survived their father, inasmuch as Nadab and Abihu had suffered the penalty of their negligence in their defilement of the sacrifice. The six verses (423) which Moses inserts respecting the office of the priests have been expounded in their proper place. The dignity of the tribe of Levi is here exalted, when God compares the Levites to the first-born; the distribution of their charges is also touched upon, (424) but, since these things are connected with the census of the people, and the mode of pitching the camp, I have thought it best to annex them to what has just preceded, inasmuch as otherwise the history would be interrupted. And, in fact, in the order that I have followed, the office of each family is only incidentally treated of, so that all might know their proper station.
(423) Viz., verses 5-10. See ante, vol. 2, p. 220.
(424) “Quant a ce que Moyse touche ici des charges particulieres de chacune famille, combien que cela concerne le service duquel il a este traitte sur le Seconde Precepte, toutefois je n’ay peu aucunement faire, que de la mettre ici, afin que le fil de l’histoire ne fust point rompu;” with respect to the reference here made by Moses to the peculiar charge of each family, although it relates to the service which has been treated of under the Second Commandment, nevertheless I could not do otherwise than introduce it here, in order that the thread of the history might not be interrupted. — Fr.
5. And the Lord spake unto Moses. This passage contains two heads: first, That the Levites should be set apart for the ministry of the sanctuary and altar; and, secondly, That they should obey the chief priests of the family of Aaron, and do nothing except by their authority and command. But it has been already said, and we shall hereafter see again, that the tribe of Levi in general was divinely chosen to perform the sacred offices; so that the people might know that no one was worthy of so honorable a charge; but that it depended on the gratuitous calling of God, whose attribute it is to create all things out of nothing. In this way, not only was the temerity of those repressed who might be foolishly ambitious of the honor, but the whole Church was taught that, in order to worship God aright, there was need of extraneous aid. For, if the Levites had not stood between, the Law prohibited the rest of the people from having access to God, since it brought in the whole human race guilty of pollution. But, in order that they might be more certainly directed to the One Mediator, the high priesthood was exalted, and one priest was chosen to preside over all the rest: on this account God would have the Levites subject to the successors of Aaron. At the same time, He had regard to order, for a multitude, which is not governed by chiefs, will always be disorderly. Yet, it is unquestionable that the supreme power of Christ was represented in the person of Aaron; and hence the folly of the Papists is refuted, who transfer, or rather wrest, this example to the state of the Christian Church, (180) so as to set the bishops over the presbyters, and thus to fabricate the primacy of the Roman See. But if the true meaning of this figure be sought, it will be more appropriate to reason that, whatever ministers and pastors of the Church are now appointed, they are placed as it were under the hand of Christ, in order that they may usurp no dominion, but behave themselves modestly, as having to render an account to Him who is the Prince of pastors. (1. e 5:4.) Hence we conclude that the Papacy is only founded in wicked sacrilege; for Christ is unjustly deprived of His own, if any one else is feigned to be Aaron’s successor. Meanwhile, the political distinction of ranks is not to be repudiated, for natural reason itself dictates this in order to take away confusion; but that which shall have this object in view, will be so arranged that it may neither obscure Christ’s glory nor minister to ambition or tyranny, nor prevent all ministers from cultivating mutual fraternity with each other, with equal rights and liberties. Hence, too, was taken that declaration of the Apostle, that it is not lawful for any man to take this honor upon himself, but that they are the legitimate ministers of the Church who are “called” to be so. (Heb 5:4)
(180) “Lesquels partissent tellement l’ordre de leur Hierarchyie qu’en la fin ils parvienent a la primaute du Siege Romain;” who so divide the order of their Hierarchy, that at length they arrive at the primacy of the See of Rome — Fr.
12. And I, behold, I have taken the Levites A little further on we shall see more clearly why God claims one tribe for Himself; He now only shews that the Levites rightfully belong to Him, because by special privilege the first-born of the people were preserved in the destruction of the Egyptians. God, therefore, declares that those, whose lives were thus gratuitously spared, were purchased to Himself. Since, then, He had the free option of devoting to Himself the first-born of every tribe, He was no less at liberty to take (425) only the twelfth part of the people from one tribe. Thus He cuts off all handle for complaint, inasmuch as it would have been intolerable ingratitude to withdraw from His control those whom He had miraculously redeemed; therefore He says that they did not perish in the general slaughter, in order that tie might subject them to ttimself.
(425) “Moins que la douzieme partie;” less than the twelfth part. — Fr.
15. Number the children of Levi after the house of their fathers The enumeration of the tribe now follows, commencing with the three sons of Levi, Kohath, Gershon, and Merari, from whom many families afterwards descended. It must, however, be observed, that all were numbered down to the youngest infants, whereas of the rest of the people only those who had passed their twentieth year were taken into account; whence it appeared that this was the smallest tribe; but by causing the infants to be reckoned, God intended to maintain a just proportion, as we shall see; for, if He had only taken them above their twentieth year, it would not have been known how many first-born there were, and thus the compensation to be made for them would have been uncertain. By this indulgence the people should have been induced to pay the tribute for the surplus with more readiness; for since, after the computation was made, it appeared how much their number came short of the required amount, God justly willed that those should be redeemed for money, who would else have been transferred to that tribe which represented the first-born, and it would have been an act of malignity to refuse God what he demanded, when He had spontaneously condescended to so just a compact. There was also another reason why the Levites were included in the census from their earliest childhood, rather than the others, viz., because it was not necessary that they should be fit for war, when God enrolled from the rest of the people soldiers for Himself who might afterwards bear arms.
17. And these were the sons of Levi by their names Hence it appears that the tribe of Levi, like the others, had made an astonishing progress from a small and contemptible beginning; for whereas he himself had only begotten three sons, Gershon and Merari only two each, and Kohath four; who would have expected such an increase, that twelve men in so short a time should have grown into so many thousands? But thus powerfully does God work under the semblance of weakness, that thus His glory may be the more conspicuous. But that He promoted the family of Kohath above the others, not only in the priesthood of Aaron, but also in their common ministry, proceeded from the same source of His gratuitous good pleasure, as the calling of Moses. He then, who had dignified also by so honorable an office, was, for his sake, gracious also to the family of Kohath. Neverthless, lost he should be suspected of ambition, or lest occasion of calumny should be given to the ungodly, God chose that the sons of Moses should remain in the ordinary station of the Levites.
45. Take the Levites instead of all the first-born The compensation of which I have spoken follows; for, since the complete portion of God was not found in the tribe of Levi, it must needs be supplied from elsewhere. Since, then, the Levites, infants as well as men, were less by two hundred and seventy-three than the first-born of the twelve tribes of Israel, God required that five shekels of the sanctuary should be paid for every head. We have elsewhere seen that the shekel of the sanctuary was double, amounting to two ordinary ones.
Num 3:1. These also are the generations of Aaron and Moses- As the posterity of Aaron only is mentioned, some have thought that generations here signifies, not only posterity, but acts, passages of their history, or what happened to them; as the word is used, Gen 2:4; Gen 6:9. Le Clerc is of opinion, that Aaron is mentioned first, as being the elder brother, and on that account having the priesthood attached to his posterity; whereas the posterity of Moses were numbered only among the common Levites: and he thinks that one reason for excluding the sons of Moses from the priesthood, was their not being born of an Israelitish mother; see Exo 2:21. The words, "In the day that the Lord spake with Moses in mount Sinai," seem to be added, because at that time Nadab and Abihu were both alive, though now dead at this numbering of the Levites. The disinterestedness of Moses, in making no provision for his own immediate descendants, is an evident proof of the Divinity of his mission.
Num 3:4. Eleazar and Ithamar ministered-in the sight of Aaron their father- See Num 3:38. In the sight of their father, means, most probably, together with their father.
Num 3:6. Bring the tribe of Levi near- God orders the tribe of Levi to be offered in a solemn manner to his service, and to the ministration of the tabernacle, under the priests; into whose peculiar office they were by no means to intrude, (Num 3:10.) but were to perform the more servile offices of the tabernacle in the wilderness; guarding it, taking it down, carrying it, and setting it up again; and, when settled in the land of Canaan, were still employed in different functions about the temple; for the more regular performance of which they were distributed into different classes or courses; see more respecting them, 1 Chronicles 23 and following chapters.
Num 3:7. They shall keep his charge, and the charge of the whole congregation- This verse is better rendered in our old version, and they shall take the charge with him, even the charge of the whole congregation, before the tabernacle of the congregation, &c.
Num 3:12-13. I have taken the Levites-instead of all the first-born- Some have thought that the Levites were chosen to this office, rather than any other of the tribes, because of the zeal for the true religion which they shewed in the affair of the golden calf; see Exo 32:28 and some have thought, that the words of Moses, Deu 33:8-9 are confirmative of this opinion.
REFLECTIONS.-The family of Aaron being appointed to the priests office, we have,
1. A particular account of them. Nadab and Abihu perished childless for their disobedience: Eleazar and Ithamar remained. Made cautious by the warning given them, they ministered under Aaron's eye. 'Tis good to be under the direction of the elder and more experienced. They alone were permitted to enter the holy place, and it was death for any other to come there. Note; Intruders into the office of the Gospel-ministry, who have no DIVINE call, will one day be met, with a terrible inquiry, "Friend, how camest thou in hither?"
2. As there was much work in the tabernacle, and so few to minister, the tribe of Levi are given to Aaron, as his assistants. They were taken of God instead of the first-born, who were consecrated to him in return for their deliverance in Egypt, when God spared them and slew the Egyptians. The lives which God preserves by his providence, he has a double right to expect should be employed in his service: and how much more the souls redeemed by the death of his own Son!
Num 3:14-15. And the Lord spake unto Moses- Bishop Kidder remarks here, very judiciously, that though the number of the Israelites was to be taken by Aaron as well as by Moses (chap. Num 1:3.); the precept to number the Levites is directed to, and executed only by Moses, Num 3:16. In like manner we find that Moses only was concerned in numbering the first-born of Israel, Num 3:40-42. For, as the money with which the first-born of Israel who exceeded the number of Levites were redeemed, was to be paid to Aaron and his sons, Num 3:48, it was decent that he, whose advantage it was that the number of the first-born of Israel should exceed, should not be authorised to take that number himself. We may observe too, that the Levites being numbered to know how many there were in all, (not how many were able to bear arms, chap. Num 1:3.) that so there might be an exchange of them for an equal number of the first-born; it was proper that they should he all numbered without distinction; even from a month old; the age at which the firstling males were appointed to be redeemed.
Num 3:23. The families of the Gershonites- The camp of the priests and Levites is appointed to be of a square form, like that of the other Israelites. The description in the following verses is very full and plain.
Num 3:32. And Eleazar, the son of Aaron,-shall be chief- There was an officer in chief set over each of these families, Num 32:24; Num 32:30; Num 32:35 and over all these chiefs a supreme inspector was appointed. The excellent order and regularity observable through this whole disposition of the camp, the services of the Levites, &c. is striking.
Num 3:39. All that were numbered, &c.- See on Num 3:43, The words and Aaron, in this verse, Houbigant remarks, are not found in the Arabic and Syriac; in which omission they agree with the 5th verse, wherein Moses, not Aaron, is commanded to take the number of the tribe of Levi; and also with the 11th, 40th, and 44th verses, in which God speaks to Moses alone; and, lastly, with the 51st verse, which see, with the note on the 14th and 15th verses: and it is observable in the Hebrew copies, that ן ר ואה veaheron, is marked with dots at the top, which is generally supposed to be an index of a false reading; and is one proof of the care of the Jewish transcribers. Kennicott observes, that the word is omitted in the most ancient Hebrew manuscript in the Bodleian library: there are fifteen of these words in the printed Hebrew Bibles which have a dot over every letter; see Kennicott's Dissertation, p. 411. It is said at the close of the verse, that the number of the Levites was 22,000; but the sum total of the preceding numbers, instead of being really 22,000 will be found, upon calling them up, to be 22,300. Dr.
Kennicott solves this difficulty, by observing, that in Num 3:22 where the sum of the Gershonites is given, the Hebrew letter ר, 200, should be read, instead of the letter ד, 500. According to this criticism, the sum total of the three numbers exactly answers to what it is said to be in this verse, 22,000: and it is certain that the Hebrew numbers were formerly expressed by letters.
Twenty and two thousand- If the particular numbers mentioned Num 3:22; Num 3:28; Num 3:34 be put together, they make 22,300. But the odd 300 are omitted here, either according to the use of the Holy Scripture, where in so great numbers small sums are commonly neglected, or, because they were the first-born of the Levites, and therefore belonged to God already, and so could not be given to him again instead of the other first-born.
Num 3:41. And thou shalt take the Levites for me, &c.- The Levites were now to be exchanged for the first-born males of the whole nation, man for man; and the cattle of that whole tribe, instead of the firstling male cattle of the whole nation; that so the Levites and their cattle, instead of the Israelites first-born men and cattle, might be given unto Aaron and the priests, to minister unto them, Num 3:45. This was for the first-born males of man and beast, which the Israelites now had. All the first-born that came after this, were to be redeemed, or given to the priests.
Num 3:43. All the first-born males, &c.- All the males of the tribe of Levi are said to be twenty and two thousand, Num 3:39 but if we put together the particular sums mentioned Num 3:22; Num 3:28; Num 3:34 they amount to 300 more; which Patrick, Le Clerc, and others think to be omitted, because they were the first-born of the Levites themselves, and on that account belonged to God already. But we have shewn in the note on Num 3:39 how this difficulty may be otherwise solved. The number of the first-born exceeded that of the Israelites by 273, and for these it is enjoined, Num 3:47 that they should be redeemed at the rate of five shekels, i.e. about 12s. a head; see Lev 27:6. Num 18:16. It has been asked, who was to pay this money? for every Israelite would think he had an equal right to be redeemed by a Levite. The Jews tell us, as Bishop Patrick remarks, that it was done by drawing lots thus: Moses took 22,000 scrolls of parchment, on which he wrote a son of Levi, and 273 more, whereon he wrote five shekels; and then, putting all the lots into an urn, that every first-born might draw, he that drew one of the former lots was redeemed, and he that drew one of the latter paid his price. It has appeared surprising to same, that from above 600,000 full grown men, there should not be more first-born sons: but it is to be considered, that so many had been born since the slaughter of the Egyptian first-born; from which time and event only the first-born were to be consecrated to God; see Exo 13:2.
Num 3:48. And thou shalt give the money, &c.- The original rendered money, is ףּכס ceseph, silver, and so it certainly should have been rendered here. Note; Though silver or gold could ransom these first-born, nothing less than the blood of Jesus Christ could redeem those firstborn, whose names are written in heaven.
