Read-Post Through the Bible

[daniel1212av]

Numbers 1 -
Israel was now to be formed into a commonwealth, or rather a kingdom; for “the Lord was their King” (1Sa_12:12), their government a theocracy, and Moses under him was king in Jeshurun, Deu_33:5. Now, for the right settlement of this holy state, next to the institution of good laws was necessary the institution of good order; and account therefore must be taken of the subjects of this kingdom, which is done in this chapter, where we have,  I. Orders given to Moses to number the people (Num_1:1-4).  II. Persons nominated to assist him herein (Num_1:5-16).  III. The particular number of each tribe, as it was given in to Moses (v. 17-43).  IV. The sum total of all together (Num_1:44-46).  V. An exception of the Levites (Num_1:47, etc.). –  Henry


Numbers 1 -
On the first day of the second month of the second year after Israel came out of Egypt, God commands Moses to number all the males of the people from twenty years and upward, who were effective men and able to go to war, Num_1:1-3. A chief of each tribe is associated with Moses and Aaron in this business, Num_1:4; the names of whom are given, Num_1:5-16. Moses assembles the people, who declare their pedigrees according to their families, Num_1:17-19. The descendants of Reuben are numbered, and amount to 46,500, Num_1:20, Num_1:21. Those of Simeon, 59,300, Num_1:22, Num_1:23. Those of Gad,  45,650, Num_1:24, Num_1:25. Those of Judah, 74,600, Num_1:26, Num_1:27. Those of Issachar, 54,400, Num_1:28, Num_1:29. Those of Zebulun, 57,400, Num_1:30, Num_1:31. Those of Ephraim, 40,500, Num_1:32, Num_1:33. Those of Manasseh, 32,200, Num_1:34, Num_1:35. Those of Benjamin, 35,400, Num_1:36, Num_1:37. Those of Dan, 62,700, Num_1:38, Num_1:39. Those of Asher, 41,500, Num_1:40, Num_1:41. Those of Naphtali, 53,400, Num_1:42, Num_1:43. The amount of all the effective men in Israel, from twenty years old and upward, was 603,550, Num_1:44-46. The Levites are not numbered with the tribes, because they were dedicated to the service of God. Their particular work is specified, Num_1:47-54. –  Clarke

Note: K+D has an extensive commentary on the number of the children of Israel which shall not be posted here due to it's length

Num 1:1-16 -
I. We have here a commission issued out for the numbering of the people of Israel; and David, long after, paid dearly for doing it without a commission. Here is,
1. The date of this commission, Num_1:1. (1.) The place: it is given at God's court in the wilderness of Sinai, from his royal palace, the tabernacle of the congregation. (2.) The time: In the second year after they came up out of Egypt; we may call it the second year of that reign. The laws in Leviticus were given in the first month of that year; these orders were given in the beginning of the second month.

2. The directions given for the execution of it, Num_1:2, Num_1:3. (1.) None were to be numbered but the males, and those only such as were fit for war. None under twenty years old; for, though some such might have bulk and strength enough for military service, yet, in compassion to their tender years, God would not have them put upon it to bear arms. (2.) Nor were any to be numbered who through age, or bodily infirmity, blindness, lameness, or chronical diseases, were unfit for war. The church being militant, those only are reputed the true members of it that have enlisted themselves soldiers of Jesus Christ; for our life, our Christian life, is a warfare. (3.) The account was to be taken according to their families, that it might not only be known how many they were, and what were their names, but of what tribe and family, or clan, nay, of what particular house every person was; or, reckoning it the muster of an army, to what regiment every man belonged, that he might know his place himself and the government might know where to find him. They were numbered a little before this, when their poll-money was paid for the service of the tabernacle, Exo_38:25, Exo_38:26. But it should seem they were not then registered by the house of their fathers, as now they were. Their number was the same then that it was now: 603,550 men; for as many as had died since then, and were lost in the account, so many had arrived to be twenty years old, and were added to the account. Note, As one generation passeth away another generation cometh. As vacancies are daily made, so recruits are daily raised to fill up the vacancies, and Providence takes care that, one time or other, in one place or other, the births shall balance the burials, that the race of mankind and the holy seed may not be cut off and become extinct.

3. Commissioners are named for the doing of this work. Moses and Aaron were to preside (Num_1:3), and one man of every tribe, that was renowned in his tribe, and was presumed to know it well, was to assist in it - the princes of the tribes, Num_1:16. Note, Those that are honourable should study to be serviceable; he that is great, let him be your minister, and show, by his knowing the public, that he deserves to be publicly known. The charge of this muster was committed to him who was the lord-lieutenant of that tribe. Now,

II. Why was this account ordered to be taken and kept? For several reasons. 1. To prove the accomplishment of the promise made to Abraham, that God would multiply his seed exceedingly, which promise was renewed to Jacob (Gen_28:14), that his seed should be as the dust of the earth. Now it appears that there did not fail one tittle of that good promise, which was an encouragement to them to hope that the other promise of the land of Canaan for an inheritance should also be fulfilled in its season. When the number of a body of men is only guessed at, upon the view, it is easy for one that is disposed to cavil to surmise that the conjecture is mistaken, and that, if they were to be counted, they would not be found half so many; therefore God would have Israel numbered, that it might be upon record how vastly they were increased in a little time, that the power of God's providence and the truth of his promise may be seen and acknowledged by all. It could not have been expected, in any ordinary course of nature, that seventy-five souls (which was the number of Jacob's family when he went down into Egypt) should in 215 years (and it was no longer) multiply into so many hundred thousands. It is therefore to be attributed to an extraordinary virtue in the divine promise and blessing. 2. It was to intimate the particular care which God himself would take of his Israel, and which Moses and the inferior rulers were expected to take of them. God is called the Shepherd of Israel, Psa_80:1. Now the shepherds always kept count of their flocks, and delivered them by number to their under-shepherds, that they might know if any were missing; in like manner God numbers his flock, that of all which he took into his fold he might lose none but upon a valuable consideration, even those that were sacrificed to his justice. 3. It was to put a difference between the true born Israelites and the mixed multitude that were among them; none were numbered but Israelites: all the world is but lumber in comparison with those jewels. Little account is made of others, but the saints God has a particular property in and concern for. The Lord knows those that are his (2Ti_2:19), knows them by name, Phi_4:3. The hairs of their head are numbered ; but he will say to others, “I never knew you, never made any account of you.” 4. It was in order to their being marshalled into several districts, for the more easy administration of justice, and their more regular march through the wilderness. It is a rout and a rabble, not an army, that is not mustered and put in order. –  Henry

[daniel1212av]

Num 1:17-47 -
This command was carried out by Moses and Aaron. They took for this purpose the twelve heads of tribes who are pointed out (see at Lev_24:11) by name, and had the whole congregation gathered together by them and enrolled in genealogical tables. התילּד, to announce themselves as born, i.e., to have themselves entered in genealogical registers (books of generations). This entry is called a פּקד, mustering, in Num_1:19, etc. In vv. 20-43 the number is given of those who were mustered of all the different tribes, and in Num_1:44-47 the total of the whole nation, with the exception of the tribe of Levi. “Their generations” (Num_1:20, Num_1:22, Num_1:24, etc.), i.e., those who were begotten by them, so that “the sons of Reuben, Simeon,” etc., are mentioned as the fathers from whom the mishpachoth and fathers' houses had sprung. The ל before שׁמעון בּני in Num_1:22, and the following names (in Num_1:24, Num_1:26, etc.), signifies “with regard to” (as in Isa_32:1; Psa_17:4, etc.). –  K+D

V. 45: “..all that were able to go forth to war in Israel.” The original “salvation army.” The church of God is to be both a family and an army. If it lacks in one it will lack in both.

Num 1:47-54 -
Care is here taken to distinguish from the rest of the tribes the tribe of Levi, which, in the matter of the golden calf, had distinguished itself, Exo_32:26. Note, Singular services shall be recompensed with singular honours. Now,
I. It was the honour of the Levites that they were made guardians of the spiritualities; to them was committed the care of the tabernacle and the treasures thereof, both in their camps and in their marches. 1. When they moved the Levites were to take down the tabernacle, to carry it and all that belonged to it, and then to set it up again in the place appointed, Num_1:50, Num_1:51. It was for the honour of the holy things that none should be permitted to see them, or touch them, but those only who were called of God to the service. Thus we all are unfit and unworthy to have fellowship with God until we are first called by his grace into the fellowship of his Son Jesus Christ our Lord, and so, being the spiritual seed of that great high priest, are made priests to our God; and it is promised that God would take Levites to himself, even from the Gentiles, Isa_66:21. 2. When they rested the Levites were to encamp round about the tabernacle (Num_1:50, Num_1:53), that they might be near their work, and resident upon their charge, always ready to attend, and that they might be a guard upon the tabernacle, to preserve it from being either plundered or profaned. They must pitch round about the tabernacle, that there be no wrath upon the congregation, as there would be if the tabernacle and the charge of it were neglected, or those crowded upon it that were not allowed to come near. Note, Great care must be taken to prevent sin, because the preventing of sin is the preventing of wrath.

II. It was their further honour that as Israel, being a holy people, was not reckoned among the nations, so they, being a holy tribe, were not reckoned among other Israelites, but numbered afterwards by themselves, Num_1:49. The service which the Levites were to do about the sanctuary is called (as we render it in the margin) a warfare, Num_4:23. And, being engaged in that warfare, they were discharged from military services, and therefore not numbered with those that were to go out to war. Note, Those that minister about holy things should neither entangle themselves, nor be entangled, in secular affairs. The ministry is itself work enough for a whole man, and all little enough to be employed in it. It is an admonition to ministers to distinguish themselves by their exemplary conversation from common Israelites, not affecting to seem greater, but aiming to be really better, every way better than others. –  Henry

[daniel1212av]

(Num 2)  "And the LORD spake unto Moses and unto Aaron, saying, {2} Every man of the children of Israel shall pitch by his own standard, with the ensign of their father's house: far off about the tabernacle of the congregation shall they pitch. {3} And on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies: and Nahshon the son of Amminadab shall be captain of the children of Judah. {4} And his host, and those that were numbered of them, were threescore and fourteen thousand and six hundred. {5} And those that do pitch next unto him shall be the tribe of Issachar: and Nethaneel the son of Zuar shall be captain of the children of Issachar. {6} And his host, and those that were numbered thereof, were fifty and four thousand and four hundred. {7} Then the tribe of Zebulun: and Eliab the son of Helon shall be captain of the children of Zebulun. {8} And his host, and those that were numbered thereof, were fifty and seven thousand and four hundred. {9} All that were numbered in the camp of Judah were an hundred thousand and fourscore thousand and six thousand and four hundred, throughout their armies. These shall first set forth. {10} On the south side shall be the standard of the camp of Reuben according to their armies: and the captain of the children of Reuben shall be Elizur the son of Shedeur. {11} And his host, and those that were numbered thereof, were forty and six thousand and five hundred. {12} And those which pitch by him shall be the tribe of Simeon: and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai. {13} And his host, and those that were numbered of them, were fifty and nine thousand and three hundred. {14} Then the tribe of Gad: and the captain of the sons of Gad shall be Eliasaph the son of Reuel. {15} And his host, and those that were numbered of them, were forty and five thousand and six hundred and fifty. {16} All that were numbered in the camp of Reuben were an hundred thousand and fifty and one thousand and four hundred and fifty, throughout their armies. And they shall set forth in the second rank. {17} Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp: as they encamp, so shall they set forward, every man in his place by their standards. {18} On the west side shall be the standard of the camp of Ephraim according to their armies: and the captain of the sons of Ephraim shall be Elishama the son of Ammihud. {19} And his host, and those that were numbered of them, were forty thousand and five hundred. {20} And by him shall be the tribe of Manasseh: and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur. {21} And his host, and those that were numbered of them, were thirty and two thousand and two hundred. {22} Then the tribe of Benjamin: and the captain of the sons of Benjamin shall be Abidan the son of Gideoni. {23} And his host, and those that were numbered of them, were thirty and five thousand and four hundred. {24} All that were numbered of the camp of Ephraim were an hundred thousand and eight thousand and an hundred, throughout their armies. And they shall go forward in the third rank. {25} The standard of the camp of Dan shall be on the north side by their armies: and the captain of the children of Dan shall be Ahiezer the son of Ammishaddai. {26} And his host, and those that were numbered of them, were threescore and two thousand and seven hundred. {27} And those that encamp by him shall be the tribe of Asher: and the captain of the children of Asher shall be Pagiel the son of Ocran. {28} And his host, and those that were numbered of them, were forty and one thousand and five hundred. {29} Then the tribe of Naphtali: and the captain of the children of Naphtali shall be Ahira the son of Enan. {30} And his host, and those that were numbered of them, were fifty and three thousand and four hundred. {31} All they that were numbered in the camp of Dan were an hundred thousand and fifty and seven thousand and six hundred. They shall go hindmost with their standards. {32} These are those which were numbered of the children of Israel by the house of their fathers: all those that were numbered of the camps throughout their hosts were six hundred thousand and three thousand and five hundred and fifty. {33} But the Levites were not numbered among the children of Israel; as the LORD commanded Moses. {34} And the children of Israel did according to all that the LORD commanded Moses: so they pitched by their standards, and so they set forward, every one after their families, according to the house of their fathers."

[daniel1212av]

Numbers 2 -
The thousands of Israel, having been mustered in the former chapter, in this are marshalled, and a regular disposition is made of their camp, by a divine appointment. Here is,  I. A general order concerning it (Num_2:1, Num_2:2).  II. Particular directions for the posting of each of the tribes, in four distinct squadrons, three tribes in each squadron.  1. In the vanguard on the east were posted Judah, Issachar, and Zebulun (Num_2:3-9).  2. In the right wing, southward, Reuben, Simeon, and Gad (Num_2:10-16).  3. In the rear, westward, Ephraim, Manasseh, and Benjamin, (Num_2:18-24).  4. In the left wing, northward, Dan, Asher, and Naphtali (Num_2:25-31).  5. The tabernacle in the centre (Num_2:17).  III. The conclusion of this appointment (Num_2:32, etc.). – Henry


 Num 2:1-34 -
The tribes were to encamp about the tabernacle, which was to be in the midst of them. It was a token of God's gracious presence. Yet they were to pitch their tents afar off, in reverence to the sanctuary. The children of Israel put themselves in their posts, without murmuring or disputing; and as it was their safety, so it was their beauty. It is our duty and interest to be contented with the place allotted to us, and to endeavour to occupy it in a proper manner, without envying or murmuring; without ambition or covetousness. Thus the gospel church ought to be compact, according to the Scripture model, every one knowing and keeping his place; and then all that wish well to the church rejoice, beholding their order, Col_2:5. – MHCC

Num 2:1-2 -
Here is the general appointment given both for their orderly encampment where they rested and their orderly march when they moved. Some order, it is possible, they had observed hitherto; they came out of Egypt in rank and file (Exo_13:18), but now they were put into a better model.

1. They all dwelt in tents, and when they marched carried all their tents along with them, for they found no city to dwell in, Psa_107:4. This represents to us our state in this world. It is a movable state (we are here today and gone tomorrow); and it is a military state: is not our life a warfare? We do but pitch our tents in this world, and have in it no continuing city. Let us, therefore, while we are pitching in this world, be pressing through it.

2. Those of a tribe were to pitch together, every man by his own standard. Note, It is the will of God that mutual love and affection, converse and communion, should be kept up among relations. Those that are of kin to each other should, as much as they can, be acquainted with each other; and the bonds of nature should be improved for the strengthening of the bonds of Christian communion.

 3. Every one must know his place and keep in it; they were not allowed to fix where they pleased, nor to remove when they pleased, but God quarters them, with a charge to abide in their quarters. Note, It is God that appoints us the bounds of our habitation, and to him we must refer ourselves. He shall choose our inheritance for us (Psa_47:4), and in his choice we must acquiesce, and not love to flit, nor be as the bird that wanders from her nest.

 4. Every tribe had its standard, flag, or ensign, and it should seem every family had some particular ensign of their father's house, which was carried as with us the colours of each troop or company in a regiment are. These were of use for the distinction of tribes and families, and the gathering and keeping of them together, in allusion to which the preaching of the gospel is said to lift up an ensign, to which the Gentiles shall seek, and by which they shall pitch, Isa_11:10, Isa_11:12. Note, God is the God of order, and not of confusion. These standards made this mighty army seem more beautiful to its friends and more formidable to its enemies. The church of Christ is said to be as terrible as an army with banners, Son_6:10. It is uncertain how these standards were distinguished: some conjecture that the standard of each tribe was of the same colour with the precious stone in which the name of that tribe was written in the high priest's ephod, and that this was all the difference. Many of the modern Jews think there was some coat of arms painted in each standard, which had reference to the blessing of that tribe by Jacob. Judah bore a lion, Dan a serpent, Naphtali a hind, Benjamin a wolf, etc. Some of them say the four principal standards were, Judah a lion, Reuben a man, Joseph an ox, and Dan an eagle, making the appearances in Ezekiel's vision to allude it. Others say the name of each tribe was written in its standard. Whatever it was, no doubt it gave a certain direction.

 5. They were to pitch about the tabernacle, which was to be in the midst of them, as the tent of pavilion of a general in the centre of an army. They must encamp round the tabernacle,

(1.) That it might be equally a comfort and joy to them all, as it was a token of God's gracious presence with them. Psa_46:5, God is in the midst of her, she shall not be moved. Their camp had reason to be hearty, when thus they had God in the heart of them. To have bread from heaven every day round about their camp, and fire from heaven, with other tokens of God's favour, in the midst of their camp, was abundantly sufficient to answer that question, Is the Lord among us, or is he not? Happy art thou, O Israel! It is probable that the doors of all their tents were made to look towards the tabernacle from all sides, for every Israelite should have his eyes always towards the Lord; therefore they worshipped at the tent-door. The tabernacle was in the midst of the camp, that it might be near to them; for it is a very desirable thing to have the solemn administrations of holy ordinances near us and within our reach. The kingdom of God is among you.

(2.) That they might be a guard and defence upon the tabernacle and the Levites on every side. No invader could come near God's tabernacle without first penetrating the thickest of their squadrons. Note, If God undertake the protection of our comforts, we ought in our places to undertake the protection of his institutions, and stand up in defence of his honour, and interest, and ministers. 6. Yet they were to pitch afar off, in reverence to the sanctuary, that it might not seem crowded and thrust up among them, and that the common business of the camp might be no annoyance to it. They were also taught to keep their distance, lest too much familiarity should breed contempt. It is supposed (from Jos_3:4) that the distance between the nearest part of the camp and the tabernacle (or perhaps between them and the camp of the Levites, who pitched near the tabernacle) was 2000 cubits, that is, 1000 yards, little more than half a measured mile with us; but the outer parts of the camp must needs be much further off. Some compute that the extent of their camp could be no less than twelve miles square; for it was like a movable city, with streets and lanes, in which perhaps the manna fell, as well as on the outside of the camp, that they might have it at their doors. In the Christian church we read of a throne (as in the tabernacle there was a mercy-seat) which is called a glorious high throne from the beginning (Jer_17:12), and that throne surrounded by spiritual Israelites, twenty-four elders, double to the number of the tribes, clothed in white raiment (Rev_4:4), and the banner over them is Love; but we are not ordered, as they were, to pitch afar off; no, we are invited to draw near, and come boldly. The saints of the Most High are said to be round about him, Psa_76:11. God by his grace keep us close to him! – Henry

[daniel1212av]

Num 2:3-32 -
The following plan shows the general arrangement of the camp, which would vary in different places according to local exigencies. The area of the camp might be about three square miles: – Barnes

Num 2:3-34 -
We have here the particular distribution of the twelve tribes into four squadrons, three tribes in a squadron, one of which was to lead the other two. Observe,

1. God himself appointed them their place, to prevent strife and envy among them. Had they been left to determine precedency among themselves, they would have been in danger of quarrelling with one another (as the disciples who strove which should be greatest); each would have had a pretence to be first, or at least not to be last. Had it been left to Moses to determine, they would have quarrelled with him, and charged him with partiality; therefore God does it, who is himself the fountain and judge of honour, and in his appointment all must acquiesce. If God in his providence advance others above us, and abase us, we ought to be as well satisfied in his doing it in that way as if he did it, as this was done here, by a voice out of the tabernacle; and this consideration, that it appears to be the will of God it should be so, should effectually silence all envies and discontents. And as far as our place comes to be our choice our Saviour has given us a rule in Luk_14:8, Sit not down in the highest room; and another in Mat_20:27, He that will be chief, let him be your servant. Those that are most humble and most serviceable are really most honourable.

2. Every tribe had a captain, a prince, or commander-in-chief, whom God himself nominated, the same that had been appointed to number them, Num_1:5. Our being all the children of one Adam is so far from justifying the levellers, and taking away the distinction of place and honour, that even among the children of the same Abraham, the same Jacob, the same Judah, God himself appointed that one should be captain of all the rest. There are powers ordained of God, and those to whom honour and fear are due and must be paid. Some observe the significancy of the names of these princes, at least, in general, how much God was in the thoughts of those that gave them their names, for most of them have El, God, at one end or other of their names. Nethaneel, the gift of God; Eliab, my God a Father; Elizur, my God a rock; Shelumiel, God my peace; Eliasaph, God has added; Elishama, my God has heard: Gamaliel, God my reward; Pagiel, God has met me. By this it appears that the Israelites in Egypt did not quite forget the name of their God, but, when they wanted other memorials, preserved the remembrance of it in the names of their children, and therewith comforted themselves in their affliction.

3. Those tribes were placed together under the same standard that were nearest of kin to each other; Judah, Issachar, and Zebulun, were the three younger sons of Leah, and they were put together; and Issachar and Zebulun would not grudge to be under Judah, since they were his younger brethren. Reuben and Simeon would not have been content in their place. Therefore Reuben, Jacob's eldest son, is made chief of the next squadron; Simeon, no doubt, is willing to be under him, and Gad, the son of Zilpah, Leah's handmaid, is fitly added to them in Levi's room: Ephraim, Manasseh, and Benjamin, are all the posterity of Rachel. Dan, the eldest son of Bilhah, is made a leading tribe, though the son of a concubine, that more abundant honour might be bestowed on that which lacked; and it was said, Dan should judge his people, and to him were added two younger sons of the handmaids. Thus unexceptionable was the order in which they were placed.

4. The tribe of Judah was in the first post of honour, encamped towards the rising sun, and in their marches led the van, not only because it was the most numerous tribe, but chiefly because from that tribe Christ was to come, who is the Lion of the tribe of Judah, and was to descend from the loins of him who was now nominated chief captain of that tribe. Nahshon is reckoned among the ancestors of Christ, Mat_1:4. So that, when he went before them, Christ himself went before them in effect, as their leader. Judah was the first of the twelve sons of Jacob that was blessed. Reuben, Simeon, and Levi, were censured by their dying father; he therefore being first in blessing, though not in birth, is put first, to teach children how to value the smiles of their godly parents and dread their frowns.

5. The tribes of Levi pitched closely about the tabernacle, within the rest of their tribes, Num_2:17. They must defend the sanctuary, and then the rest of the tribes must defend them. Thus, in the vision which John saw of the glory of heaven, between the elders and the throne were four living creatures full of eyes, Rev_4:6, Rev_4:8. Civil powers should protect the religious interests of a nation, and be a defence upon that glory.

6. The camp of Dan (and so that tribe is called long after their settlement in Canaan (Jdg_13:25), because celebrated for their military prowess), though posted in the left wing when they encamped, was ordered in their march to bring up the rear, Num_2:31. They were the most numerous, next to Judah, and therefore were ordered into a post which, next to the front, required the most strength, for as the strength is so shall the day be. Lastly, The children of Israel observed the orders given them, and did as the Lord commanded Moses, Num_2:34. They put themselves in the posts assigned them, without murmuring or disputing, and, as it was their safety, so it was their beauty; Balaam was charmed with the sight of it: How goodly are thy tents, O Jacob! Num_24:5. Thus the gospel church, called the camp of saints, ought to be compact according to the scripture model, every one knowing and keeping his place, and then all that wish well to the church rejoice, beholding their order, Col_2:5. - Henry

[daniel1212av]

(Num 3)  "These also are the generations of Aaron and Moses in the day that the LORD spake with Moses in mount Sinai. {2} And these are the names of the sons of Aaron; Nadab the firstborn, and Abihu, Eleazar, and Ithamar. {3} These are the names of the sons of Aaron, the priests which were anointed, whom he consecrated to minister in the priest's office. {4} And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest's office in the sight of Aaron their father.

{5} And the LORD spake unto Moses, saying, {6} Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. {7} And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle. {8} And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. {9} And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel. {10} And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office: and the stranger that cometh nigh shall be put to death. {11} And the LORD spake unto Moses, saying, {12} And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine; {13} Because all the firstborn are mine; for on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: mine shall they be: I am the LORD.

 {14} And the LORD spake unto Moses in the wilderness of Sinai, saying, {15} Number the children of Levi after the house of their fathers, by their families: every male from a month old and upward shalt thou number them. {16} And Moses numbered them according to the word of the LORD, as he was commanded. {17} And these were the sons of Levi by their names; Gershon, and Kohath, and Merari. {18} And these are the names of the sons of Gershon by their families; Libni, and Shimei. {19} And the sons of Kohath by their families; Amram, and Izehar, Hebron, and Uzziel. {20} And the sons of Merari by their families; Mahli, and Mushi. These are the families of the Levites according to the house of their fathers.

{21} Of Gershon was the family of the Libnites, and the family of the Shimites: these are the families of the Gershonites. {22} Those that were numbered of them, according to the number of all the males, from a month old and upward, even those that were numbered of them were seven thousand and five hundred. {23} The families of the Gershonites shall pitch behind the tabernacle westward. {24} And the chief of the house of the father of the Gershonites shall be Eliasaph the son of Lael. {25} And the charge of the sons of Gershon in the tabernacle of the congregation shall be the tabernacle, and the tent, the covering thereof, and the hanging for the door of the tabernacle of the congregation. {26} And the hangings of the court, and the curtain for the door of the court, which is by the tabernacle, and by the altar round about, and the cords of it for all the service thereof.

{27} And of Kohath was the family of the Amramites, and the family of the Izeharites, and the family of the Hebronites, and the family of the Uzzielites: these are the families of the Kohathites. {28} In the number of all the males, from a month old and upward, were eight thousand and six hundred, keeping the charge of the sanctuary. {29} The families of the sons of Kohath shall pitch on the side of the tabernacle southward. {30} And the chief of the house of the father of the families of the Kohathites shall be Elizaphan the son of Uzziel. {31} And their charge shall be the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary wherewith they minister, and the hanging, and all the service thereof. {32} And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary.

{33} Of Merari was the family of the Mahlites, and the family of the Mugotcha2es: these are the families of Merari. {34} And those that were numbered of them, according to the number of all the males, from a month old and upward, were six thousand and two hundred. {35} And the chief of the house of the father of the families of Merari was Zuriel the son of Abihail: these shall pitch on the side of the tabernacle northward. {36} And under the custody and charge of the sons of Merari shall be the boards of the tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, and all that serveth thereto, {37} And the pillars of the court round about, and their sockets, and their pins, and their cords. {38} But those that encamp before the tabernacle toward the east, even before the tabernacle of the congregation eastward, shall be Moses, and Aaron and his sons, keeping the charge of the sanctuary for the charge of the children of Israel; and the stranger that cometh nigh shall be put to death. {39} All that were numbered of the Levites, which Moses and Aaron numbered at the commandment of the LORD, throughout their families, all the males from a month old and upward, were twenty and two thousand.

{40} And the LORD said unto Moses, Number all the firstborn of the males of the children of Israel from a month old and upward, and take the number of their names. {41} And thou shalt take the Levites for me (I am the LORD) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel. {42} And Moses numbered, as the LORD commanded him, all the firstborn among the children of Israel. {43} And all the firstborn males by the number of names, from a month old and upward, of those that were numbered of them, were twenty and two thousand two hundred and threescore and thirteen. {44} And the LORD spake unto Moses, saying, {45} Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the LORD. {46} And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites;

{47} Thou shalt even take five shekels apiece by the poll, after the shekel of the sanctuary shalt thou take them: (the shekel is twenty gerahs:) {48} And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron and to his sons. {49} And Moses took the redemption money of them that were over and above them that were redeemed by the Levites: {50} Of the firstborn of the children of Israel took he the money; a thousand three hundred and threescore and five shekels, after the shekel of the sanctuary: {51} And Moses gave the money of them that were redeemed unto Aaron and to his sons, according to the word of the LORD, as the LORD commanded Moses."

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Numbers 3 -
This chapter and the next are concerning the tribe of Levi, which was to be mustered and marshalled by itself, and not in common with the other tribes, intimating the particular honour put upon them and the particular duty and service required from them. The Levites are in this chapter considered,  I. As attendants on, and assistants to, the priests in the temple-service. And so we have an account,  1. Of the priests themselves (Num_3:1-4) and their work (Num_3:10).  2. Of the gift of the Levites to them (Num_3:5-9), in order to which they are mustered (Num_3:14-16), and the sum of them taken (Num_3:39). Each particular family of them is mustered, has its place assigned and its charge, the Gershonites (Num_3:17-26), the Kohathites (Num_3:27-32), the Merarites (Num_3:33-39).  II. As equivalents for the first-born (Num_3:11-13).  1. The first-born are numbered, and the Levites taken instead of them, as far as the number of the Levites went (Num_3:40-45).  2. What first-born there were more than the Levites were redeemed (Num_3:46, etc.). – Henry

Numbers 3 -
The generations of Aaron and Moses, Num_3:1-4. The tribe of Levi to minister to the Lord under Aaron and his sons, Num_3:5-10. They are taken in the place of the first-born, Num_3:11-13. Moses is commanded to number them, Num_3:14-16. Gershon, Kohath, and Merari, the names of the three heads of families of the Levites, Num_3:17. Of Gershon and his family, Num_3:18-21. Their number, 7,500, Num_3:22. Their place behind the tabernacle, westward, Num_3:23. Their chief, Eliasaph, Num_3:24. Their charge, Num_3:25, Num_3:26. Of Kohath and his family, Num_3:27. Their number, 8,600, Num_3:28. Their place, beside the tabernacle, southward, Num_3:29. Their chief, Elizaphan, Num_3:30. Their charge, Num_3:31. The chief of the Levites, Eleazar, son of Aaron, Num_3:32. Of Merari and his family, Num_3:33. Their number, 6,200, Num_3:34. Their chief, Zuriel, they shall pitch beside the tabernacle, northward, Num_3:35. Their charge, Num_3:35-37. Moses and Aaron to encamp before the tabernacle, eastward, Num_3:38. The amount of all the males among the Levites from a month old and upwards, 22,000, Num_3:39. Moses is commanded to number the first-born, Num_3:40; and to take the Levites and their cattle, instead of the first-born of man and beast among the Israelites, Num_3:41. Moses numbers the first-born, who amount to 22,273, Num_3:43. As the first-born were 273 more than the Levites, Moses is commanded to take from the people five shekels apiece for them, Num_3:44-47, which is to be given to Aaron and his sons, Num_3:48. Moses does accordingly, and finds the amount of the money to be 1,365 shekels, Num_3:49, Num_3:50, which is given to Aaron and his sons, Num_3:51. – Clarke

Num 3:1 -
The “generations” (see Gen_2:4) now given, though entitled those of Aaron and Moses (Aaron standing first as the older brother), are those of Aaron only. The personal dignity of Moses, though it gave him rank as at the head of his tribe, was not hereditary. He had, and desired to have Num_14:12; Exo_32:10, no successor in his office but the distant prophet like unto himself Deu_18:18. Aaron was the ancestor of a regular succession of priests. – Barnes

Num 3:1-13 -
Here, I. The family of Aaron is confirmed in the priests' office, Num_3:10. They had been called to it before, and consecrated; here they are appointed to wait on their priests' office: the apostle uses this phrase (Rom_12:7), Let us wait on our ministry. The office of the ministry requires a constant attendance and great diligence; so frequent are the returns of its work, and yet so transient its favourable opportunities, that it must be waited on. Here is repeated what was said before (Num_1:51): The stranger that cometh nigh shall be put to death, which forbids the invading of the priest's office by any other person whatsoever; none must come nigh to minister but Aaron and his sons only, all others are strangers. It also lays a charge on the priests, as door-keepers in God's house, to take care that none should come near who were forbidden by the law; they must keep off all intruders, whose approach would be to the profanation of the holy things, telling them that if they came near it was at their peril, they would die by the hand of God, as Uzza did. The Jews say that afterwards there was hung over the door of the temple a golden sword (perhaps alluding to that flaming sword at the entrance of the garden of Eden), on which was engraven, The stranger that cometh nigh shall be put to death.

II. A particular account is given of this family of Aaron; what we have met with before concerning them is here repeated. 1. The consecration of the sons of Aaron, Num_3:3. They were all anointed to minister before the Lord, though it appeared afterwards, and God knew it, that two of them were wise and two were foolish. 2. The fall of the two elder (Num_3:4): they offered strange fire, and died for so doing, before the Lord. This is mentioned here in the preamble to the law concerning the priesthood, for a warning to all succeeding priests; let them know, by this example, that God is a jealous God, and will not be mocked; the holy anointing oil was an honour to the obedient, but not a shelter to the disobedient. It is here said, They had no children, Providence so ordering it, for their greater punishment, that none of their descendants should remain to be priests, and so bear up their name who had profaned God's name. 3. The continuance of the two younger: Eleazar and Ithamar ministered in the sight of Aaron. It intimates, (1.) The care they took about their ministration not to make any blunders; they kept under their father's eye, and took instruction from him in all they did, because, probably, Nadab and Abihu got out of their father's sight when they offered strange fire. Note, It is good for young people to act under the direction and inspection of those that are aged and experienced. (2.) The comfort Aaron took in it; it pleased him to see his younger sons behave themselves prudently and gravely, when his two elder had miscarried. Note, It is a great satisfaction to parents to see their children walk in the truth, 3Jo_1:4.

III. A grant is made of the Levites to be assistants to the priests in their work: Give the Levites to Aaron, Num_3:9. Aaron was to have a greater propriety in, and power over, the tribe of Levi than any other of the prices had in and over their respective tribes. There was a great deal of work belonging to the priests' office, and there were now only three pairs of hands to do it all, Aaron's and his two sons'; for it does not appear that they had either of them any children at this time, at least not any that were of age to minister, therefore God appoints the Levites to attend upon them. Note, Those whom God finds work for his will find help for. Here is,

1. The service for which the Levites were designed: they were to minister to the priests in their ministration to the Lord (Num_3:6), and to keep Aaron's charge (Num_3:7), as the deacons to the bishops in the evangelical constitution, serving at tables, while the bishops waited on their ministry. The Levites killed the sacrifices, and then the priests needed only to sprinkle the blood and burn the fat: the Levites prepared the incense, the priests burnt it. They were to keep, not only Aaron's charge, but the charge of the whole congregation. Note, It is a great trust that is reposed in ministers, not only for the glory of Christ, but for the good of his church; so that they must not only keep the charge of the great high priest, but must also be faithful to the souls of men, in trust for whom a dispensation is committed to them.

 2. the consideration upon which the Levites were demanded; they were taken instead of the first-born. The preservation of the first-born of Israel, when all the first-born of the Egyptians (with whom they were many of them mingled) were destroyed, was looked upon by him who never makes any unreasonable demands as cause sufficient of the appropriating of all the first-born thenceforward to himself (Num_3:13): All the first-born are mine. That was sufficient to make them his, though he had given no reason for it, for he is the sole fountain and Lord of all beings and powers; but because all obedience must flow from love, and acts of duty must be acts of gratitude, before they were challenged into peculiar services they were crowned with peculiar favours. Note, When he that made us saves us we are thereby laid under further obligations to serve him and live to him. God's right to us by redemption corroborates the right he has to us by creation. Now because the first-born of a family are generally the favourites, and some would think it a disparagement to have their eldest sons servants to the priests, and attending before the door of the tabernacle, God took the tribe of Levi entire for his own, in lieu of the first-born, Num_3:12. Note, God's institutions put no hardships upon men in any of their just interests or reasonable affections. It was presumed that the Israelites would rather part with the Levites than with the first-born, and therefore God graciously ordered the exchange; yet for us he spared not his own Son. – Henry

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Num 3:14-20 -
The muster of the Levites included all the males from a month old and upwards, because they were to be sanctified to Jehovah in the place of the first-born; and it was at the age of a month that the latter were either to be given up or redeemed (comp. Num_3:40 and Num_3:43 with Num_18:16). In Num_3:17-20 the sons of Levi and their sons are enumerated, who were the founders of the mishpachoth among the Levites, as in Exo_6:16-19. – K+D

Num 3:14-39 -
The Levites being granted to Aaron to minister to him, they are here delivered to him by tale, that he might know what he had, and employ them accordingly. Observe,

I. By what rule they were numbered: Every male from a month old and upward, Num_3:15. The rest of the tribes were numbered only from twenty years old and upwards, and of them those only that were able to go forth to war; but into the number of the Levites they must take in both infants, and infirm; being exempted from the war, it was not insisted upon that they should be of age and strength for the wars. Though it appears afterwards that little more than a third part of the Levites were fit to be employed in the service of the tabernacle (about 8000 out of 22,000, Num_4:47, Num_4:48), yet God would have them all numbered as retainers to his family; that none may think themselves disowned and rejected of God because they are not in a capacity of doing him that service which they see others do him. The Levites of a month old could not honour God and serve the tabernacle, as those that had grown up; yet out of the mouths of babes and sucklings the Levites' praise was perfected. Let not little children be hindered from being enrolled among the disciples of Christ, for such was the tribe of Levi, of such is the kingdom of heaven, that kingdom of priests. The redemption of the first-born was reckoned from a month old (Num_18:15, Num_18:16), therefore from that age the Levites were numbered. They were numbered after the house of their fathers, not their mothers, for, if the daughter of a Levite married one of another tribe, her son was not a Levite; but we read of a spiritual priest to out God who inherited the unfeigned faith which dwelt in his mother and grandmother, 2Ti_1:5.

II. How they were distributed into three classes, according to the number of the sons of Levi, Gershon, Kohath, and Merari, and these subdivided into several families, Num_3:17-20.

1. Concerning each of these three classes we have an account, (1.) Of their number. The Gershonites were 7500. The Kohathites were 8600. The Merarites were 6200. The rest of the tribes had not their subordinate families numbered by themselves as those of Levi; this honour God put upon his own tribe. (2.) Of their post about the tabernacle on which they were to attend. The Gershonites pitched behind the tabernacle, westward, Num_3:23. The Kohathites on the right hand, southward, Num_3:29. The Merarites on the left hand, northward, Num_3:35. And, to complete the square, Moses and Aaron, with the priests, encamped in the front, eastward, Num_3:38. Thus was the tabernacle surrounded with its guards; and thus does the angel of the Lord encamp round about those that fear him, those living temples, Psa_34:7. Every one knew his place, and must therein abide with God. (3.) Of their chief or head. As each class had its own place, so each had its own prince. The commander of the Gershonites was Eliasaph (Num_3:24); of the Kohathites Elizaphan (Num_3:30), of whom we read (Lev_10:4) that he was one of the bearers at the funeral of Nadab and Abihu; of the Merarites Zuriel, Num_3:35. (4.) Of their charge, when the camp moved. Each class knew their own business; it was requisite they should, for that which is every body's work often proves nobody's work. The Gershonites were charged with the custody and carriage of all the curtains and hangings and coverings of the tabernacle and court (Num_3:25, Num_3:26), the Kohathites of all the furniture of the tabernacle - the ark, altar, table, etc. (Num_3:31, Num_3:32), the Merarites of the heavy carriage, boards, bars, pillars, etc., Num_3:36, Num_3:37.

2. Here we may observe, (1.) That the Kohathites, though they were the second house, yet were preferred before the elder family of the Gershonites. Besides that Aaron and the priests were of that family, they were more numerous, and their post and charge more honourable, which probably was ordered to put an honour upon Moses, who was of that family. Yet, (2.) The posterity of Moses were not at all dignified or privileged, but stood upon the level with other Levites, that it might appear he did not seek the advancement of his own family, nor to entail any honours upon it either in church or state; he that had honour enough himself coveted not to have his name shine by that borrowed light, but rather to have the Levites borrow honour from his name. Let none think contemptibly of the Levites, though inferior to the priests, for Moses himself though it preferment enough for his sons to be Levites. Probably it was because the family of Moses were Levites only that in the title of this chapter, which is concerning that tribe (Num_3:1), Aaron is put before Moses.

III. The sum total of the numbers of this tribe. They are computed in all 22,000, Num_3:39. The sum of the particular families amounts to 300 more; if this had been added to the sum total, the Levites, instead of being 273 fewer than the first-born, as they were (Num_3:43), would have been twenty-seven more, and so the balance would have fallen the other way; but it is supposed that the 300 which were struck off from the account when the exchange was to be made were the first-born of the Levites themselves, born since their coming out of Egypt, which could not be put into the exchange, because they were already sanctified to God. But that which is especially observable here is that the tribe of Levi was by much the least of all the tribes. Note, God's part in the world is too often the smallest part. His chosen are comparatively a little flock. – Henry

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(Num 4)  "And the LORD spake unto Moses and unto Aaron, saying, {2} Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, {3} From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. {4} This shall be the service of the sons of Kohath in the tabernacle of the congregation, about the most holy things: {5} And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the covering veil, and cover the ark of testimony with it: {6} And shall put thereon the covering of badgers' skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof. {7} 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 covers to cover withal: and the continual bread shall be thereon: {8} And they shall spread upon them a cloth of scarlet, and cover the same with a covering of badgers' skins, and shall put in the staves thereof. {9} And they shall take a cloth of blue, and cover the candlestick of the light, and his lamps, and his tongs, and his snuffdishes, and all the oil vessels thereof, wherewith they minister unto it: {10} And they shall put it and all the vessels thereof within a covering of badgers' skins, and shall put it upon a bar. {11} And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of badgers' skins, and shall put to the staves thereof: {12} And they shall take all the instruments of ministry, wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of badgers' skins, and shall put them on a bar: {13} And they shall take away the ashes from the altar, and spread a purple cloth thereon: {14} And they shall put upon it all the vessels thereof, wherewith they minister about it, even the censers, the fleshhooks, and the shovels, and the basins, all the vessels of the altar; and they shall spread upon it a covering of badgers' skins, and put to the staves of it. {15} And when Aaron and his sons have made an end of covering the sanctuary, and all the vessels 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 any holy thing, lest they die. These things are the burden of the sons of Kohath in the tabernacle of the congregation. {16} And to the office of Eleazar the son of Aaron the priest pertaineth the oil for the light, and the sweet incense, and the daily meat offering, and the anointing oil, and the oversight of all the tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof.

{17} And the LORD spake unto Moses and unto Aaron, saying, {18} Cut ye not off the tribe of the families of the Kohathites from among the Levites: {19} 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: {20} But they shall not go in to see when the holy things are covered, lest they die.

{21} And the LORD spake unto Moses, saying, {22} Take also the sum of the sons of Gershon, throughout the houses of their fathers, by their families; {23} From thirty years old and upward until fifty years old shalt thou number them; all that enter in to perform the service, to do the work in the tabernacle of the congregation. {24} This is the service of the families of the Gershonites, to serve, and for burdens: {25} And they shall bear the curtains of the tabernacle, and the tabernacle of the congregation, his covering, and the covering of the badgers' skins that is above upon it, and the hanging for the door of the tabernacle of the congregation, {26} And the hangings of the court, and the hanging for the door of the gate of the court, which is by the tabernacle and by the altar round about, and their cords, and all the instruments of their service, and all that is made for them: so shall they serve. {27} At the appointment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burdens, and in all their service: and ye shall appoint unto them in charge all their burdens. {28} This is the service of the families of the sons of Gershon in the tabernacle of the congregation: and their charge shall be under the hand of Ithamar the son of Aaron the priest.

{29} As for the sons of Merari, thou shalt number them after their families, by the house of their fathers; {30} From thirty years old and upward even unto fifty years old shalt thou number them, every one that entereth into the service, to do the work of the tabernacle of the congregation. {31} And this is the charge of their burden, according to all their service in the tabernacle of the congregation; the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof, {32} 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 reckon the instruments of the charge of their burden. {33} This is the service of the families of the sons of Merari, according to all their service, in the tabernacle of the congregation, under the hand of Ithamar the son of Aaron the priest.

{34} And Moses and Aaron and the chief of the congregation numbered the sons of the Kohathites after their families, and after the house of their fathers, {35} From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation: {36} And those that were numbered of them by their families were two thousand seven hundred and fifty. {37} These were they that were numbered of the families of the Kohathites, all that might do service in the tabernacle of the congregation, which Moses and Aaron did number according to the commandment of the LORD by the hand of Moses. {38} And those that were numbered of the sons of Gershon, throughout their families, and by the house of their fathers, {39} From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation, {40} Even those that were numbered of them, throughout their families, by the house of their fathers, were two thousand and six hundred and thirty.

{41} These are they that were numbered of the families of the sons of Gershon, of all that might do service in the tabernacle of the congregation, whom Moses and Aaron did number according to the commandment of the LORD. {42} And those that were numbered of the families of the sons of Merari, throughout their families, by the house of their fathers, {43} From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation, {44} Even those that were numbered of them after their families, were three thousand and two hundred. {45} These be those that were numbered of the families of the sons of Merari, whom Moses and Aaron numbered according to the word of the LORD by the hand of Moses. {46} All those that were numbered of the Levites, whom Moses and Aaron and the chief of Israel numbered, after their families, and after the house of their fathers, {47} From thirty years old and upward even unto fifty years old, every one that came to do the service of the ministry, and the service of the burden in the tabernacle of the congregation, {48} Even those that were numbered of them, were eight thousand and five hundred and fourscore. {49} According to the commandment of the LORD they were numbered by the hand of Moses, every one according to his service, and according to his burden: thus were they numbered of him, as the LORD commanded Moses."

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Numbers 4 - Overview
Num_4:1, The age at which the Levites were to begin to serve, and the duration of the service; Num_4:4, The duty of the Kohathites; Num_4:16, The charge of Eleazar; Num_4:17, The office of the priests; Num_4:21, The duty of the Gershonites; Num_4:29, of the Merarites; Num_4:34, The number of the Kohathites; Num_4:38, of the Gershonites Num_4:42, and of the Merarites. –     TSK

Numbers 4 -
Moses is commanded to take the sum of the sons of Kohath from thirty years old and upward, Num_4:1-4. The service which they had to perform, Num_4:5-15. The office of Eleazar, Num_4:16. The family of Kohath to be continued among the Levites, Num_4:17-19. They are not to go into the holy of holies, Num_4:20. The sum of the sons of Gershon, Num_4:21-23. The service they had to perform, Num_4:24-27. They are to be under Ithamar, Num_4:28. The sum of the sons of Merari, Num_4:29, Num_4:30. The service they had to perform, Num_4:31-33. The sum of all the families of Kohath, 2,750, Num_4:34-37. The sum of the families of Gershon, 2,630, Num_4:38-41. The sum of the families of Merari, 3,200, Num_4:42-45. The sum total of the families of Gershon, Kohath, and Merari, 8,580, Num_4:46-49. – Clarke

Numbers 4 -
In the former chapter an account was taken of the whole tribe of Levi, in this we have an account of those of that tribe who were in the prime of their time for service, betwixt thirty and fifty years old.  I. The serviceable men of the Kohathites are ordered to be numbered, and their charges are given them (v. 2-20).  II. Of the Gershonites (Num_4:24-28).  III. Of the Merarites (Num_4:29-33).  IV. The numbers of each, and the sum total at last, are recorded (Num_4:34, etc.). – Henry

Num 4:1-20 -
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 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 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.

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. - Henry

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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 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. – Henry

Num 4:3 -
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. – Clarke

Num 4:21-33 -
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, 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. –  Henry.

Num 4:34-49 -
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; 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. –  Henry

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(Num 5:2-31)  "Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead: {3} Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell. {4} And the children of Israel did so, and put them out without the camp: as the LORD spake unto Moses, so did the children of Israel. {5} And the LORD spake unto Moses, saying, {6} Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty; {7} Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed. {8} But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, even to the priest; beside the ram of the atonement, whereby an atonement shall be made for him. {9} And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his. {10} And every man's hallowed things shall be his: whatsoever any man giveth the priest, it shall be his. {11} And the LORD spake unto Moses, saying, {12} Speak unto the children of Israel, and say unto them, If any man's wife go aside, and commit a trespass against him, {13} And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner; {14} And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled: {15} Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance. {16} And the priest shall bring her near, and set her before the LORD: {17} And the priest shall take holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put it into the water: {18} And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands, which is the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse: {19} And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness with another instead of thy husband, be thou free from this bitter water that causeth the curse: {20} But if thou hast gone aside to another instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband: {21} Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell; {22} And this water that causeth the curse shall go into thy bowels, to make thy belly to swell, and thy thigh to rot: And the woman shall say, Amen, amen. {23} And the priest shall write these curses in a book, and he shall blot them out with the bitter water: {24} And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter. {25} Then the priest shall take the jealousy offering out of the woman's hand, and shall wave the offering before the LORD, and offer it upon the altar: {26} And the priest shall take an handful of the offering, even the memorial thereof, and burn it upon the altar, and afterward shall cause the woman to drink the water. {27} And when he hath made her to drink the water, then it shall come to pass, that, if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, and become bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people. {28} And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed. {29} This is the law of jealousies, when a wife goeth aside to another instead of her husband, and is defiled; {30} Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the LORD, and the priest shall execute upon her all this law. {31} Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity."

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Numbers 5 -
The Israelites are commanded to purify the camp by excluding all lepers, and all diseased and unclean persons, Num_5:1-3. They do so, Num_5:4. Law concerning him who has defrauded another - he shall confess his sin, restore the principal and add besides one fifth of its value, Num_5:5-7. If he have no kinsman to whom the recompense can be made, it shall be given unto the Lord, Num_5:8. All the holy things offered to the Lord shall be the priest’s portion, Num_5:9, Num_5:10. The law concerning jealousy, Num_5:11-14. The suspected woman’s offering, Num_5:15. She is to be brought before the Lord, Num_5:16. The priest shall take holy water, and put it in dust from the floor of the tabernacle, Num_5:17. Shall put the offering in her hand, and adjure her, Num_5:18-20. The form of the oath, Num_5:21, Num_5:22; which is to be written on a book, blotted out in the bitter waters, and these the suspected person shall be obliged to drink, Num_5:23, Num_5:24. The jealousy-offering shall be waved before the Lord, Num_5:25, Num_5:26. The effect which shall be produced if the suspected person be guilty, Num_5:27. The effect if not guilty, Num_5:28. Recapitulation, with the purpose and design of the law, Num_5:29, Num_5:30. –  Clarke

Numbers 5 - Spiritual Organization of the Congregation of Israel - Numbers 5-6

From the outward organization of the tribes of Israel as the army of Jehovah, the law proceeds to their internal moral and spiritual order, for the purpose of giving an _inward support, both moral and religious, to their outward or social and political unity. This is the object of the directions concerning the removal of unclean persons from the camp (Num_5:1-4), the restitution of anything unjustly appropriated (Num_5:5-10), the course to be pursued with a wife suspected of adultery (Num 5:11-31), and also of the laws relating to the Nazarite (Num 6:1-21), and to the priestly blessing (Num_6:22-27). –  K+D

Numbers 5 -
In this chapter we have,  I. An order, pursuant to the laws already made, for the removing of the unclean out of the camp (Num_5:1-4).  II. A repetition of the laws concerning restitution, in case of wrong done to a neighbour (Num_5:5-8), and concerning the appropriating of the hallowed things to the priests (Num_5:9, Num_5:10).  III. A new law made concerning the trial of a wife suspected of adultery, by the waters of jealousy (Num_5:11, etc.). –  Henry

Num 5:1-4 -
Removal of Unclean Persons out of the Camp. - As Jehovah, the Holy One, dwelt in the midst of the camp of His people, those who were affected with the uncleanness of leprosy (Lev 13), of a diseased flux, or of menstruation (Lev_15:2., Num_15:19.), and those who had become unclean through touching a corpse (Num_19:11., cf. Lev_21:1; Lev_22:4), whether male or female, were to be removed out of the camp, that they might not defile it by their uncleanness. The command of God, to remove these persons out of the camp, was carried out at once by the nation; and even in Canaan it was so far observed, that lepers at any rate were placed in special pest-houses outside the cities (see at Lev_13:45-46). –  K+D

Num 5:1-10 -
Here is, I. A command for the purifying of the camp, by turning out from within its lines all those that were ceremonially unclean, by issues, leprosies, or the touch of dead bodies, until they were cleansed according to the law, Num_5:2, Num_5:3.

1. These orders are executed immediately, Num_5:4. (1.) The camp was now newly-modelled and put in order, and therefore, to complete the reformation of it, it is next to be cleansed. Note, The purity of the church must be as carefully consulted and preserved as the peace and order of it. It is requisite, not only that every Israelite be confined to his own standard, but that every polluted Israelite be separated from it. The wisdom from above is first pure, then peaceable. (2.) God's tabernacle was now fixed in the midst of their camp, and therefore they must be careful to keep it clean. Note, The greater profession of religion any house or family make the more they are obliged to put away iniquity far from their tabernacle, Job_22:23. The person, the place, in the midst of which God dwells, must not be defiled; for, if it be, he will be affronted, offended, and provoked to withdraw, 1Co_3:16, 1Co_3:17.

2. This expulsion of the unclean out of the camp was to signify, (1.) What the governors of the church ought to do: they must separate between the precious and the vile, and purge out scandalous persons, as old leaven (1Co_5:8, 1Co_5:13), lest others should be infected and defiled, Heb_12:15. It is for the glory of Christ and the edification of his church that those who are openly and incorrigibly profane and vicious should be put out and kept from Christian communion till they repent. (2.) What God himself will do in the great day: he will thoroughly purge his floor, and gather out of his kingdom all things that offend. As here the unclean were shut out of the camp, so into the new Jerusalem no unclean thing shall enter, Rev_21:27.

II. A law concerning restitution, in case of wrong done to a neighbour. It is called a sin that men commit (Num_5:6), because it is common among men; a sin of man, that is, a sin against man, so it is thought it should be translated and understood. If a man overreach or defraud his brother in any matter, it is to be looked upon as a trespass against the Lord, who is the protector of right, the punisher of wrong, and who strictly charges and commands us to do justly. Now what is to be done when a man's awakened conscience charges him with guilt of this kind, and brings it to his remembrance though done long ago? 1. He must confess his sin, confess it to God, confess it to his neighbour, and so take shame to himself. If he have denied it before, though it go against the grain to own himself in a lie, yet he must do it; because his heart was hardened he denied it, therefore he has no other way of making it appear that his heart is now softened but by confessing it. 2. He must bring a sacrifice, a ram of atonement, Num_5:8. Satisfaction must be made for the offence done to God, whose law is broken, as well as for the loss sustained by our neighbour; restitution in this case is not sufficient without faith and repentance. 3. Yet the sacrifices would not be accepted till full amends were made to the party wronged, not only the principal, but a fifth part added to it, Num_5:7. It is certain that while that which is got by injustice is knowingly retained in the hands the guilt of the injustice remains upon the conscience, and is not purged by sacrifice nor offering, prayers not tears, for it is one and the same continued act of sin persisted in. This law we had before (Lev_6:4), and it is here added that if the party wronged was dead, and he had no near kinsman who was entitled to the debt, or if it was any way uncertain to whom the restitution should be made, this should not serve for an excuse to detain what was unjustly gotten; to whomsoever it pertained, it was certainly none of his that got it by sin, and therefore it must be given to the priest, Num_5:8. If there were any that could make out a title to it, it must not be given to the priest (God hates robbery for burnt-offerings); but, if there were not, then it lapsed to the great Lord (ob defectum sanguinis - for want of issue), and the priests were his receivers. Note, Some work of piety or charity is a piece of necessary justice to be done by those who are conscience to themselves that they have done wrong, but know not how otherwise to make restitution; what is not our property will never be our profit.

III. A general rule concerning hallowed things given upon this occasion, that, whatever was given to the priest, his it shall be, Num_5:9, Num_5:10. 1. He that gave it was not to receive his gift again upon any pretence whatsoever. This law ratifies and confirms all grants for pious uses, that people might not give things to the priests in a fit of zeal, and then recall them in a fit of vexation. 2. The other priests should not come in sharers with that priest who then officiated, and to whom the hallowed thing, whatever it was, was given. Let him that was most ready and diligent in attending fare the better for it: if he do the work, let him have the pay, and much good may it do him.- Henry

 

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Num 5:11-31 -
We have here the law concerning the solemn trial of a wife whose husband was jealous of her. Observe,

I. What was the case supposed: That a man had some reason to suspect his wife to have committed adultery, Num_5:12-14. Here, 1. The sin of adultery is justly represented as an exceedingly sinful sin; it is going aside from God and virtue, and the good way, Pro_2:17. It is committing a trespass against the husband, robbing him of his honour, alienating his right, introducing a spurious breed into his family to share with his children in his estate, and violating her covenant with him. It is being defiled; for nothing pollutes the mind and conscience more than this sin does. 2. It is supposed to be a sin which great care is taken by the sinners to conceal, which there is no witness of. The eye of the adulterer waits for the twilight, Job_24:15. And the adulteress takes her opportunity when the good man is not at home, Pro_7:19. It would not covet to be secret if it were not shameful; and the devil who draws sinners to this sin teaches them how to cover it. 3. The spirit of jealousy is supposed to come upon the husband, of which Solomon says, It is the rage of a man (Pro_6:34), and that it is cruel as the grave, Son_8:6. 4. “Yet” (say the Jewish writers) “he must make it appear that he has some just cause for the suspicion.” The rule they give is, “If the husband have said unto his wife before witnesses, 'Be not thou in secret with such a man;' and, notwithstanding that admonition, it is afterwards proved that she was in secret with that man, though her father or her brother, then he may compel her to drink the bitter water.” But the law here does not tie him to that particular method of proving the just cause of his suspicion; it might be otherwise proved. In case it could be proved that she had committed adultery, she was to be put to death (Lev_20:10); but, if it was uncertain, then this law took place. Hence, (1.) Let all wives be admonished not to give any the least occasion for the suspicion of their chastity; it is not enough that they abstain from the evil of uncleanness, but they must abstain from all appearance of it, from every thing that looks like it, or leads to it, or may give the least umbrage to jealousy; for how great a matter may a little fire kindle! (2.) Let all husbands be admonished not to entertain any causeless or unjust suspicions of their wives. If charity in general, much more conjugal affection, teaches to think no evil, 1Co_13:5. It is the happiness of the virtuous woman that the heart of her husband does safely trust in her, Pro_31:11.

II. What was the course prescribed in this case, that, if the suspected wife was innocent, she might not continue under the reproach and uneasiness of her husband's jealousy, and, if guilty, her sin might find her out, and others might hear, and fear, and take warning.
1. The process of the trial must be thus: -

(1.) Her husband must bring her to the priest, with the witnesses that could prove the ground of his suspicion, and desire that she might be put upon her trial. The Jews say that the priest was first to endeavour to persuade her to confess the truth, saying to this purport, “Dear daughter, perhaps thou wast overtaken by drinking wine, or wast carried away by the heat of youth or the examples of bad neighbours; come, confess the truth, for the sake of his great name which is described in the most sacred ceremony, and do not let it be blotted out with the bitter water.” If she confessed, saying, “I am defiled,” she was not put to death, but was divorced and lost her dowry; if she said, “I am pure,” then they proceeded.

(2.) He must bring a coarse offering of barley-meal, without oil or frankincense, agreeably to the present afflicted state of his family; for a great affliction it was either to have cause to be jealous or to be jealous without cause. It is an offering of memorial, to signify that what was to be done was intended as a religious appeal to the omniscience and justice of God.

(3.) The priest was to prepare the water of jealousy, the holy water out of the laver at which the priests were to wash when they ministered; this must be brought in an earthen vessel, containing (they say) about a pint; and it must be an earthen vessel, because the coarser and plainer every thing was the more agreeable it was to the occasion. Dust must be put into the water, to signify the reproach she lay under, and the shame she ought to take to herself, putting her mouth in the dust; but dust from the floor of the tabernacle, to put an honour upon every thing that pertained to the place God had chosen to put his name there, and to keep up in the people a reverence for it; see Joh_8:6.

(4.) The woman was to be set before the Lord, at the east gate of the temple-court (say the Jews), and her head was to be uncovered, in token of her sorrowful condition; and there she stood for a spectacle to the world, that other women might learn not to do after her lewdness, Eze_23:48. Only the Jews say, “Her own servants were not to be present, that she might not seem vile in their sight, who were to give honour to her; her husband also must be dismissed.”

(5.) The priest was to adjure her to tell the truth, and to denounce the curse of God against her if she were guilty, and to declare what would be the effect of her drinking the water of jealousy, Num_5:19-22. He must assure her that, if she were innocent, the water would do her no harm, Num_5:19. None need fear the curse of the law if they have not broken the commands of the law. But, if she were guilty, this water would be poison to her, it would make her belly to swell and her thigh to rot, and she should be a curse or abomination among her people, Num_5:21, Num_5:22. To this she must say, Amen, as Israel must do to the curses pronounced on mount Ebal, Deu_27:15-26. Some think the Amen, being doubled, respects both parts of the adjuration, both that which freed her if innocent and that which condemned her if guilty. No woman, if she were guilty, could say Amen to this adjuration, and drink the water upon it, unless she disbelieved the truth of God or defied his justice, and had come to such a pitch of impudence and hard-heartedness in sin as to challenge God Almighty to do his worst, and choose rather to venture upon his curse than to give him glory by making confession; thus has whoredom taken away the heart.

(6.) The priest was to write this curse in a scrip or scroll o parchment, verbatim - word for word, as he had expressed it, and then to wipe or scrape out what he had written into the water (Num_5:23), to signify that it was that curse which impregnated the water, and gave it its strength to effect what was intended. It signified that, if she were innocent, the curse should be blotted out and never appear against her, as it is written, Isa_43:25, I am he that blotteth out thy transgression, and Psa_51:9, Blot out my iniquities; but that, if she were guilty, the curse, as it was written, being infused into the water, would enter into her bowels with the water, even like oil into her bones (Psa_109:18), as we read of a curse entering into a house, Zec_5:4.

(7.) The woman must then drink the water (Num_5:24); it is called the bitter water, some think because they put wormwood in it to make it bitter, or rather because it caused the curse. Thus sin is called an evil thing and a bitter for the same reason, because it causeth the curse, Jer_2:19. If she had been guilty (and otherwise it did not cause the curse), she was made to know that though her stolen waters had been sweet, and her bread eaten in secret pleasant, yet the end was bitter as wormwood, Pro_9:17, and Pro_5:4. Let all that meddle with forbidden pleasures know that they will be bitterness in the latter end. The Jews say that if, upon denouncing the curse, the woman was so terrified that she durst not drink the water, but confessed she was defiled, the priest flung down the water, and cast her offering among the ashes, and she was divorced without dowry: if she confessed not, and yet would not drink, they forced her to it; and, if she was ready to throw it up again, they hastened her away, that she might not pollute the holy place.

(8.) Before she drank the water, the jealousy-offering was waved and offered upon the altar (Num_5:25, Num_5:26); a handful of it was burnt for a memorial, and the remainder of it eaten by the priest, unless the husband was a priest, and then it was scattered among the ashes. This offering in the midst of the transaction signified that the whole was an appeal to God, as a God that knows all things, and from whom no secret is hid.

(9.) All things being thus performed according to the law, they were to wait the issue. The water, with a little dust put into it, and the scrapings of a written parchment, had no natural tendency at all to do either good or hurt; but if God was thus appealed to in the way of an instituted ordinance, though otherwise the innocent might have continued under suspicion and the guilty undiscovered, yet God would so far own his own institution as that in a little time, by the miraculous operation of Providence, the innocency of the innocent should be cleared, and the sin of the guilty should find them out.  - Henry

[daniel1212av]

[1.] If the suspected woman was really guilty, the water she drank would be poison to her (Num_5:27), her belly would swell and her thigh rot by a vile disease for vile deserts, and she would mourn at the last when her flesh and body were consumed, Pro_5:11. Bishop Patrick says, from some of the Jewish writers, that the effect of these waters appeared immediately, she grew pale, and her eyes ready to start out of her head. Dr. Lightfoot says that sometimes it appeared not for two or three years, but she bore no children, was sickly, languished, and rotted at last; it is probable that some indications appeared immediately. The rabbin say that the adulterer also died in the same day and hour that the adulteress did, and in the same manner too, that he belly swelled, and his secret parts rotted: a disease perhaps not much unlike that which in these latter ages the avenging hand of a righteous God has made the scourge of uncleanness, and with which whores and whoremongers infect, and plague, and ruin one another, since they escape punishment from men. The Jewish doctors add that the waters had this effect upon the adulteress only in case the husband had never offended in the same kind; but that, if he had at any time defiled the marriage-bed, God did not thus right him against his injurious wife; and that therefore in the latter and degenerate ages of the Jewish church, when uncleanness did abound, this way of trial was generally disused and laid aside; men, knowing their own crimes, were content not to know their wives' crimes. And to this perhaps may refer the threatening (Hos_4:14), I will not punish your spouses when they commit adultery, for you yourselves are separated with whores.

[2.] If she were innocent, the water she drank would be physic to her: She shall be free, and shall conceive seed, Num_5:28. The Jewish writers magnify the good effects of this water to the innocent woman, that, to recompense her for the wrong done to her by the suspicion, she should, after the drinking of these waters, be stronger and look better than ever; if she was sickly, she should become healthful, should bear a man-child, and have easy labour.

2. From the whole we may learn, (1.) That secret sins are known to God, and sometimes are strangely brought to light in this life; however, there is a day coming when God will, by Jesus Christ, as here by the priest, judge the secrets of men according to the gospel, Rom_2:16. (2.) That, in particular, Whoremongers and adulterers God will judge. The violation of conjugal faith and chastity is highly provoking to the God of heaven, and sooner or later it will be reckoned for. Though we have not now the waters of jealousy to be a sensible terror to the unclean, yet we have a word from God which ought to be as great a terror, that if any man defile the temple of God, him shall God destroy, 1Co_3:17. (3.) That God will find out some way or other to clear the innocency of the innocent, and to bring forth their righteousness as the light. (4.) That to the pure all things are pure, but to the defiled nothing is so, Tit_1:15. The same word is to some a savour of life unto life, to others a savour of death unto death, like those waters of jealousy, according as they receive it; the same providence is for good to some and for hurt to others, Jer_24:5, Jer_24:8, Jer_24:9. And, whatsoever it is intended for, it shall not return void. –  Henry

V.14: “ And the spirit of jealousy come upon him..” This can easily be abused by souls which have a default “spirit of jealousy,” but as spouses are to know each other, and as the commands and structure of Israel's camp promoted intimacy, if something was amiss regarding fidelity or other things it ought to have been perceived. But just as God supernaturally would protect them from diseases (Ex. 15:26; Dt. 7:15; contra. Dt. 28:50) if they obeyed Him, so likely God supernaturally could gift them with a discerning spirit, just as the method by which they would determine guilt or innocence surely was  supernaturally made effective done by God. This being part of ceremonial law, it is not reiterated under the New Covenant, but spiritual discernment is (Acts 8:23; 1Cor. 12:10).