Read-Post Through the Bible

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(Num 6)  "And the LORD spake unto Moses, saying, {2} Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD: {3} He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. {4} All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk. {5} All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow. {6} All the days that he separateth himself unto the LORD he shall come at no dead body. {7} He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head. {8} All the days of his separation he is holy unto the LORD. {9} And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. {10} And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation: {11} And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day. {12} And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled. {13} And this is the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation: {14} And he shall offer his offering unto the LORD, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings, {15} And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat offering, and their drink offerings. {16} And the priest shall bring them before the LORD, and shall offer his sin offering, and his burnt offering: {17} And he shall offer the ram for a sacrifice of peace offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering. {18} And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offerings. {19} And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after the hair of his separation is shaven: {20} And the priest shall wave them for a wave offering before the LORD: this is holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine. {21} This is the law of the Nazarite who hath vowed, and of his offering unto the LORD for his separation, beside that that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation. {22} And the LORD spake unto Moses, saying, {23} Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, {24} The LORD bless thee, and keep thee: {25} The LORD make his face shine upon thee, and be gracious unto thee: {26} The LORD lift up his countenance upon thee, and give thee peace. {27} And they shall put my name upon the children of Israel; and I will bless them."

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Numbers 6 - INTRODUCTION TO NUMBERS 6

I solemnly warn people to never make a vow to God that they do not fully intend to keep, and have soberly counted the cost, and not yield to spiritual pride in making a solemn promise, nor make vows  lightly. And to be very care about making a solemn vow that would bind oneself to do something until something is realized (“I will not eat until....” cf. Acts 23:21). For whatever solemn vow you make in yielding to the Spirit of God you will be required to keep (Jdg. 11:29 ― 35) insofar as it is in accordance with His Word. 

In this chapter is given the law concerning Nazarites, Num_6:1; which directs what they were to abstain from, from drinking wine, or any strong liquors, from shaving their heads, and defiling themselves with the dead, Num_6:3; and in case of a defilement, directions are given what offerings a Nazarite should bring to be offered for him, Num_6:9; and when the time of his Nazariteship was up, an account is given of what rites and ceremonies should then be performed, Num_6:13; and the chapter is concluded with the form of blessing the children of Israel, to be used by Aaron and his sons, Num_6:22. –  Gill

Num 6:1-21 -
After the law for the discovery and shame of those that by sin had made themselves vile, fitly follows this for the direction and encouragement of those who by their eminent piety and devotion had made themselves honourable, and distinguished themselves from their neighbours. It is very probable that there were those before the making of this law who went under the character of Nazarites, and were celebrated by that title as persons professing greater strictness and zeal in religion than other people; for the vow of a Nazarite is spoken of here as a thing already well known, but the obligation of it is reduced to a greater certainty than hitherto it had been. Joseph is called a Nazarite among his brethren (Gen_49:26), not only because separate from them, but because eminent among them. Observe,

I. The general character of a Nazarite: it is a person separated unto the Lord, Num_6:2. Some were Nazarites for life, either by divine designation, as Samson (Jdg_13:5), and John Baptist (Luk_1:15), or by their parents' vow concerning them, as Samuel, 1Sa_1:11. Of these this law speaks not. Others were so for a certain time, and by their own voluntary engagement, and concerning them rules are given by this law. A woman might bind herself with the vow of a Nazarite, under the limitations we find, Num_30:3, where the vow which the woman is supposed to vow unto the Lord seems to be meant especially of this vow. The Nazarites were, 1. Devoted to the Lord during the time of their Nazariteship, and, it is probable, spent much of their time in the study of the law, in acts of devotion, and instructing others. An air of piety was thereby put upon them, and upon their whole conversation. 2. They were separated from common persons and common things. Those that are consecrated to God must not be conformed to this world. They distinguished themselves, not only from others, but from what they themselves were before and after. 3. They separated themselves by vowing a vow. Every Israelite was bound by the divine law to love God with all his heart, but the Nazarites by their own act and deed bound themselves to some religious observances, as fruits and expressions of that love, which other Israelites were not bound to. Some such there were, whose spirits God stirred up to be in their day the ornaments of the church, the standard-bearers of religion, and patterns of piety. It is spoken of as a great favour to their nation that God raised up of their young men for Nazarites, Amo_2:11. The Nazarites were known in the streets and respected as purer than snow, whiter than milk, Lam_4:7. Christ was called in reproach a Nazarene, so were his followers: but he was no Nazarite according to this law; he drank wine, and touched dead bodies, yet in his this type had its accomplishment, for in him all purity and perfection met; and every true Christian is a spiritual Nazarite, separated by vow unto the Lord. We find St. Paul, by the persuasion of his friends, in complaisance to the Jews, submitting to this law of the Nazarites; but at the same time it is declared that the Gentiles should observe no such thing, Act_21:24, Act_21:25. It was looked upon as a great honour to a man to be a Nazarite, and therefore if a man speak of it as a punishment, saying for instance, “I will be a Nazarite rather than do so or so,” he is (say the Jews) a wicked man; but he that vows unto the Lord in the way of holiness to be a Nazarite, lo, the crown of his God is upon his head.
II. The particular obligations that the Nazarites lay under. That the fancies of superstitious men might not multiply their restraints endlessly, God himself lays down the law for them, and gives them the rule of their profession.

1. They must have nothing to do with the fruit of the vine, Num_6:3, Num_6:4. They must drink no wine nor string drink, nor eat grapes, no, not the kernel nor the husk; they might not so much as eat a raisin. The learned Dr. Lightfoot has a conjecture (Hor. Heb. in Luc. 1.15), that, as the ceremonial pollutions by leprosy and otherwise represented the sinful state of fallen man, so the institution of the order of Nazarites was designed to represent the pure and perfect state of man in innocency, and that the tree of knowledge, forbidden to Adam, was the vine, and for that reason it was forbidden to the Nazarites, and all the produce of it. Those who gave the Nazarites wine to drink did the tempter's work (Amo_2:12), persuading them to that forbidden fruit. That it was reckoned a perfection and praise not to drink wine appears from the instance of the Rechabites, Jer_35:6. They were to drink no wine, (1.) That they might be examples of temperance and mortification. Those that separate themselves to God and to his honour must not gratify the desires of the body, but keep it under and bring it into subjection. Drinking a little wine for the stomach's sake is allowed, to help that, 1Ti_5:23. But drinking much wine for the palate's sake, to please that, does by no means become those who profess to walk not after the flesh, but after the Spirit. (2.) That they might be qualified to employ themselves in the service of God. They must not drink, lest they should forget the law (Pro_31:5), lest they should err through wine, Isa_28:7. Let all Christians oblige themselves to be very moderate in the use of wine and strong drink; for, if the love of these once gets the mastery of a man, he becomes a very easy prey to Satan. It is observable that because they were to drink no wine (which was the thing mainly intended) they were to eat nothing that came of the vine, to teach us with the utmost care and caution to avoid sin and every thing that borders upon it and leads to it, or may be a temptation to us. Abstain from all appearance of evil, 1Th_5:22.

2. They must not cut their hair, Num_6:5. They must neither poll their heads nor shave their beards; this was that mark of Samson's Nazariteship which we often read of in his story. Now, (1.) This signified a noble neglect of the body and the ease and ornament of it, which became those who, being separated to God, ought to be wholly taken up with their souls, to secure their peace and beauty. It signified that they had, for the present, renounced all sorts of sensual pleasures and delights, and resolved to live a life of self-denial and mortification. Mephibosheth in sorrow trimmed not his beard, 2Sa_19:24. (2.) Some observe that long hair is spoken of as a badge of subjection (1Co_11:5, etc.); so that the long hair of the Nazarites denoted their subjection to God, and their putting themselves under his dominion. (3.) By this they were known to all that met them to be Nazarites, and so it commanded respect. It made them look great without art; it was nature's crown to the head, and a testimony for them that they had preserved their purity. For, if they had been defiled, their hair must have been cut, Num_6:9. See Jer_7:29.

3. They must not come near any dead body, Num_6:6, Num_6:7. Others might touch dead bodies, and contracted only a ceremonial pollution by it for some time; some must do it, else the dead must be unburied; but the Nazarites must not do it, upon pain of forfeiting all the honour of their Nazariteship. They must not attend the funeral of any relation, no, not father nor mother, any more than the high priest himself, because the consecration of his God is upon his head. Those that separate themselves to God must learn,

(1.) To distinguish themselves, and do more than others.

 (2.) To keep their consciences pure from dead works, and not to touch the unclean thing. The greater profession of religion we make, and the more eminent we appear, the greater care we must take to avoid all sin, for we have so much the more honour to lose by it.

 (3.) To moderate their affections even to their near relations, so as not to let their sorrow for the loss of them break in upon their joy in God and submission to his will. See Mat_8:21, Mat_8:22.

4. All the days of their separation they must be holy to the Lord, Num_6:8. This was the meaning of those external observances, and without this they were of no account. The Nazarites must be devoted to God, employed for him, and their minds intent upon him; they must keep themselves pure in heart and life, and be in every thing conformable to the divine image and will; this is to be holy, this is to be a Nazarite indeed. - Henry

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III. The provision that was made for the cleansing of a Nazarite, if he happened unavoidably to contract a ceremonial pollution by the touch of a dead body. No penalty is ordered by this law for the wilful breach of the foregoing laws; for it was not supposed that a man who had so much religion as to make that vow could have so little as to break it presumptuously: nor could it be supposed that he should drink wine, or have his hair cut, but by his own fault; but purely by the providence of God, without any fault of his own, he might be near a dead body, and that is the case put (Num_6:9): If a man die very suddenly by him, he has defiled the head of his consecration. Note, Death sometimes takes men away very suddenly, and without any previous warning. A man might be well and dead in so little a time that the most careful Nazarite could not avoid being polluted by the dead body; so short a step is it sometimes, and so soon taken, from time to eternity. God prepare us for sudden death! In this case,

1. He must be purified from the ceremonial pollution he had contracted, as others must, upon the seventh day, Num_6:9. Nay, more was required for the purifying of the Nazarite than of any other person that had touched a dead body; he must bring a sin-offering and a burnt-offering, and an atonement must be made for him, Num_6:10, Num_6:11. This teaches us that sins of infirmity, and the faults we are overtaken in by surprise, must be seriously repented of, and that an application must be made of the virtue of Christ's sacrifice to our souls for the forgiveness of them every day, 1Jo_2:1, 1Jo_2:2. It teaches us also that, if those who make an eminent profession of religion do any thing to sully the reputation of their profession, more is expected from them than others, for the retrieving both of their peace and of their credit.

 2. He must begin the days of his separation again; for all that were past before his pollution, though coming ever so near the period of his time set, were lost, and not reckoned to him, Num_6:12. This obliged them to be very careful not to defile themselves by the dead, for that was the only thing that made them lose their time, and it teaches us that if a righteous man turn away from his righteousness, and defile himself with dead works, all his righteousness that he has done shall be lost to him, Eze_33:13. It is all lost, all in vain, if he do not persevere, Gal_3:4. He must begin again, and do his first works.

IV. The law for the solemn discharge of a Nazarite from his vow, when he had completed the time he fixed to himself. Before the expiration of that term he could not be discharged; before he vowed, it was in his own power, but it was too late after the vow to make enquiry. The Jews say that the time of a Nazarite's vow could not be less than thirty days; and if a man said, “I will be a Nazarite but for two days,” yet he was bound for thirty; but it should seem Paul's vow was for only seven days (Act_21:27), or, rather, then he observed the ceremony of finishing that vow of Nazariteship from which, being at a distance from the temple, he had discharged himself some years before at Cenchrea only by the ceremony of cutting his hair, Act_18:18. When the time of the vowed separation was out, he was to be made free, 1. Publicly, at the door of the tabernacle (Num_6:13), that all might take notice of the finishing of his vow, and none might be offended if they saw him now drink wine, who had so lately refused. 2. It was to be done with sacrifices, Num_6:14. Lest he should think that by this eminent piece of devotion he had made God a debtor to him, he is appointed, even when he had finished his vow, to bring an offering to God; for, when we have done our utmost in duty to God, still we must own ourselves behind-hand with him. He must bring one of each sort of the instituted offerings.

 (1.) A burnt-offering, as an acknowledgment of God's sovereign dominion over him and all he had still, notwithstanding his discharge from this particular vow.

(2.) A sin-offering. This, though mentioned second (Num_6:14), yet seems to have been offered first (Num_6:16), for atonement must be made for our sins before any of our sacrifices can be accepted. And it is very observable that even the Nazarite, who in the eye of men was purer than snow and whiter than milk, yet durst not appear before the holy God without a sin-offering. Though he had fulfilled the vow of his separation without any pollution, yet he must bring a sacrifice for sin; for there is guilt insensibly contracted by the best of men, even in their best works - some good omitted, some ill admitted, which, if we were dealt with in strict justice, would be our ruin, and in consequence of which it is necessary for us to receive the atonement, and plead it as our righteousness before God.

(3.) A peace-offering, in thankfulness to God who had enabled him to fulfil his vow, and in supplication to God for grace to preserve him from ever doing any thing unbecoming one that had been once a Nazarite, remembering that, though he was now freed from the bonds of his own vow, he still remained under the bonds of the divine law.

(4.) To these were added the meat-offerings and drink-offerings, according to the manner (Num_6:15, Num_6:17), for these always accompanied the burnt-offerings and peace-offerings: and, besides these, a basket of unleavened cakes, and wafers.

(5.) Part of the peace-offering, with a cake and wafer, was to be waved for a wave-offering (Num_6:19, Num_6:20); and this was a gratuity to the priest, who had it for his pains, after it had been first presented to God. (6.) Besides all this, he might bring his free-will offerings, such as his hand shall get, Num_6:21. More than this he might bring, but not less. And, to grace the solemnity, it was common upon this occasion to have their friends to be at charges with them, Act_21:24. Lastly, One ceremony more was appointed, which was like the cancelling of the bond when the condition is performed, and that was the cutting off of his hair, which had been suffered to grow all the time of his being a Nazarite, and burning it in the fire over which the peace-offerings were boiling, Num_6:18. This intimated that his full performance of his vow was acceptable to God in Christ the great sacrifice, and not otherwise. Learn hence to vow and pay to the Lord our God, for he has no pleasure in fools.  ― Henry

Num 6:22-27 -
The priestly blessing (compare Ecclus. 36:17) is appointed as a solemn form to be used by the priests exclusively, and in this function their office as it were culminates (compare Lev_9:22 note). God Himself provides a formula, through which from time to time, as His people by obedience place themselves in true and right relationship to Him, the authorised mediators may pronounce and communicate His special blessing to them. It was a Jewish tradition that this blessing was given at the close of the daily sacrifice.

The structure of the blessing is remarkable. It is rhythmical, consists of three distinct parts, and mounts by gradual stages to that peace which forms the last and most consummate gift which God can give His people.

From a Christian point of view, and comparing the counterpart benediction of 2Co_13:14, it is impossible not to see shadowed forth the doctrine of the Holy Trinity (compare Isa_6:3; Mat_28:19). And the three several sets of terms correspond fittingly to the office of the Three Persons in Their gracious work for the redemption of man.

Num_6:24
The Lord bless thee, and keep thee - The second clause here, as in the other three verses, defines more closely the general tenor of the preceding one. The singular number, which is observed throughout, indicates that the blessing is conferred on Israel “collectively.”

Num_6:25
Make his face shine - This is an enhancement of the preceding benediction. “The face of God” imports not merely God’s good will in general, but His active and special regard. With the “face” or “eye of the Lord accordingly is connected alike the judicial visitation of the wicked. Psa_34:16, and His mercies to the righteous Psa_4:6.

Num_6:26
Lift up his countenance upon thee - i. e. especially direct His thought and care toward thee: compare 2Ki_9:32, and similar phrases in Gen_43:29; Gen_44:21. Through such loving providence alone could the peace of God in which the blessing closes be given.

Num_6:27
Put my name upon the children of Israel - i. e. pronounce My Sacred Name over them in blessing them. God will give effect to the benediction pronounced by the priests. ― Barnes

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Num 6:22-27 -
Here, I. The priests, among other good offices which they were to do, are appointed solemnly to bless the people in the name of the Lord, Num_6:23. It was part of their work, Deu_21:5. Hereby God put an honour upon the priests, for the less is blessed of the better; and hereby he gave great comfort and satisfaction to the people, who looked upon the priest as God's mouth to them. Though the priests of himself could do no more than beg a blessing, yet being an intercessor by office, and doing that in his name who commands the blessing, the prayer carried with it a promise, and he pronounced it as one having authority with his hands lifted up and his face towards the people. Now,

1. This was a type of Christ's errand into the world, which was to bless us (Act_3:26), as the high priest of our profession. The last thing he did on earth was with uplifted hands to bless his disciples, Luk_24:50, Luk_24:51. The learned bishop Pearson observes it as a tradition of the Jews that the priests blessed the people only at the close of the morning sacrifice, not of the evening sacrifice, to show (says he) that in the last days, the days of the Messiah, which are (as it were) the evening of the world, the benediction of the law should cease, and the blessing of Christ should take place.

2. It was a pattern to gospel ministers, the masters of assemblies, who are in like manner to dismiss their solemn assemblies with a blessing. The same that are God's mouth to his people, to teach and command them, are his mouth likewise to bless them; and those that receive the law shall receive the blessing. The Hebrew doctors warn the people that they say not, “What availeth the blessing of this poor simple priest? “For,” say they, “the receiving of the blessing depends, not on the priest, but on the holy blessed God.”

II. A form of blessing is here prescribed them. In their other devotions no form was prescribed, but this being God's command concerning benediction, that it might not look like any thing of their own, he puts the very words in their mouths, Num_6:24-26. Here observe, 1. That the blessing is commanded upon each particular person: The Lord bless thee. They must each of them prepare themselves to receive the blessing, and then they should find enough in it to make them every man happy. Blessed shalt thou be, Deu_28:3. If we take the law to ourselves, we may take the blessing to ourselves, as if our names were inserted. 2. That the name Jehovah is three times repeated in it, and (as the critics observe) each with a different accent in the original; the Jews themselves think there is some mystery in this, and we know what it is, the New Testament having explained it, which directs us to expect the blessing from the grace of our Lord Jesus Christ, the love of the Father, and the communion of the Holy Ghost, each of which persons is Jehovah, and yet they are “not three Lords, but one Lord,” 2Co_13:14. 3. That the favour of God is all in all in this blessing, for that is the fountain of all good. (1.) The Lord bless thee! Our blessing God is only our speaking well of him; his blessing us is doing well for us; those whom he blesses are blessed indeed. (2.) The Lord make his face shine upon thee, alluding to the shining of the sun upon the earth, to enlighten and comfort it, and to renew the face of it. “The Lord love thee and cause thee to know that he loves thee.” We cannot but be happy if we have God's love; and we cannot but be easy if we know that we have it. (3.) The Lord lift up his countenance upon thee. This is to the same purport with the former, and it seems to allude to the smiles of a father upon his child, or of a man upon his friend whom he takes pleasure in. If God give us the assurances of his special favour and his acceptance of us, this will put gladness into the heart, Psa_4:7, Psa_4:8. 4. That the fruits of this favour conveyed by this blessing are protection, pardon, and peace. (1.) Protection from evil, Num_6:24. The Lord keep thee, for it is he that keeps Israel, and neither slumbers nor sleeps (Psa_121:4), and all believers are kept by the power of God. (2.) Pardon of sin, Num_6:25. The Lord be gracious, or merciful, unto thee. (3.) Peace (Num_6:26), including all that good which goes to make up a complete happiness.

III. God here promises to ratify and confirm the blessing: They shall put my name upon the children of Israel, Num_6:27. God gives them leave to make use of his name in blessing the people, and to bless them as his people, called by his name. This included all the blessings they could pronounce upon them, to mark them for God's peculiar, the people of his choice and love. God's name upon them was their honour, their comfort, their safety, their plea. We are called by thy name, leave us not. It is added, and I will bless them. Note, A divine blessing goes along with divine institutions, and puts virtue and efficacy into them. What Christ says of the peace is true of the blessing, “Peace to this congregation,” if the sons of peace and heirs of blessing be there, the peace, the blessing, shall rest upon them, Luk_10:5, Luk_10:6. For in every place where God records his name he will meet his people and bless them.

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(Num 7)  "And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them; {2} That the princes of Israel, heads of the house of their fathers, who were the princes of the tribes, and were over them that were numbered, offered: {3} And they brought their offering before the LORD, six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox: and they brought them before the tabernacle.

{4} And the LORD spake unto Moses, saying, {5} Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. {6} And Moses took the wagons and the oxen, and gave them unto the Levites. {7} Two wagons and four oxen he gave unto the sons of Gershon, according to their service: {8} And four wagons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest. {9} But unto the sons of Kohath he gave none: because the service of the sanctuary belonging unto them was that they should bear upon their shoulders. {

10} And the princes offered for dedicating of the altar in the day that it was anointed, even the princes offered their offering before the altar. {11} And the LORD said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar. {12} And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah: {13} And his offering was one silver charger, the weight thereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them were full of fine flour mingled with oil for a meat offering: {14} One spoon of ten shekels of gold, full of incense: {15} One young bullock, one ram, one lamb of the first year, for a burnt offering: {16} One kid of the goats for a sin offering: {17} And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nahshon the son of Amminadab.

{18} On the second day Nethaneel the son of Zuar, prince of Issachar, did offer: {19} He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: {20} One spoon of gold of ten shekels, full of incense: {21} One young bullock, one ram, one lamb of the first year, for a burnt offering: {22} One kid of the goats for a sin offering: {23} And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nethaneel the son of Zuar.

{24} On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer: {25} His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: {26} One golden spoon of ten shekels, full of incense: {27} One young bullock, one ram, one lamb of the first year, for a burnt offering: {28} One kid of the goats for a sin offering: {29} And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliab the son of Helon.

{30} On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer: {31} His offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: {32} One golden spoon of ten shekels, full of incense: {33} One young bullock, one ram, one lamb of the first year, for a burnt offering: {34} One kid of the goats for a sin offering: {35} And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elizur the son of Shedeur.

{36} On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer: {37} His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: {38} One golden spoon of ten shekels, full of incense: {39} One young bullock, one ram, one lamb of the first year, for a burnt offering: {40} One kid of the goats for a sin offering: {41} And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Shelumiel the son of Zurishaddai.

{42} On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered: {43} His offering was one silver charger of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: {44} One golden spoon of ten shekels, full of incense: {45} One young bullock, one ram, one lamb of the first year, for a burnt offering: {46} One kid of the goats for a sin offering: {47} And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliasaph the son of Deuel.

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Number 7 contd.

{48} On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered: {49} His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: {50} One golden spoon of ten shekels, full of incense: {51} One young bullock, one ram, one lamb of the first year, for a burnt offering: {52} One kid of the goats for a sin offering: {53} And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elishama the son of Ammihud.

{54} On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh: {55} His offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: {56} One golden spoon of ten shekels, full of incense: {57} One young bullock, one ram, one lamb of the first year, for a burnt offering: {58} One kid of the goats for a sin offering: {59} And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Gamaliel the son of Pedahzur.

{60} On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered: {61} His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: {62} One golden spoon of ten shekels, full of incense: {63} One young bullock, one ram, one lamb of the first year, for a burnt offering: {64} One kid of the goats for a sin offering: {65} And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Abidan the son of Gideoni.

{66} On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered: {67} His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: {68} One golden spoon of ten shekels, full of incense: {69} One young bullock, one ram, one lamb of the first year, for a burnt offering: {70} One kid of the goats for a sin offering: {71} And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahiezer the son of Ammishaddai.

{72} On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered: {73} His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: {74} One golden spoon of ten shekels, full of incense: {75} One young bullock, one ram, one lamb of the first year, for a burnt offering: {76} One kid of the goats for a sin offering: {77} And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Pagiel the son of Ocran.

{78} On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered: {79} His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: {80} One golden spoon of ten shekels, full of incense: {81} One young bullock, one ram, one lamb of the first year, for a burnt offering: {82} One kid of the goats for a sin offering: {83} And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahira the son of Enan. {84} This was the dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold: {85} Each charger of silver weighing an hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary: {86} The golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels. {87} All the oxen for the burnt offering were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their meat offering: and the kids of the goats for sin offering twelve. {88} And all the oxen for the sacrifice of the peace offerings were twenty and four bullocks, the rams sixty, the he goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed. {89} And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him."

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Numbers 7 - INTRODUCTION TO NUMBERS 7

Numbers 7 -
When the tabernacle was fully set up, it appeared that the princes of the twelve tribes had prepared six covered wagons, drawn by two oxen each, one wagon for two tribes, for the service of the tabernacle, Num_7:1-3. Moses is commanded to receive this offering, and distribute the whole to the Levites according to their service, Num_7:4, Num_7:5. Moses does so, and gives two wagons and four oxen to the sons of Gershon, Num_7:6, Num_7:7; and four wagons and eight oxen to the sons of Merari, Num_7:8. The sons of Kohath have none, because they were to bear the ark, etc., on their shoulders, Num_7:9. Each prince is to take a day for presenting his offerings, Num_7:10, Num_7:11. On the first day Nahshon, of the tribe of Judah, offers a silver charger, a silver bowl, a golden spoon, a young bullock, a ram, a lamb, and a kid, for a Sin-Offering; two oxen, five rams, five he-goats, and five lambs, for a Peace-Offering, Num_7:12-17. On the second day Nethaneel, of the tribe of Issachar, offers the like, Num_7:18-23. On the third day Eliab, of the tribe of Zebulun, offers the like, Num_7:24-29. On the fourth day Elizur, of the tribe of Reuben, offers the like, Num_7:30-35. On the fifth day Shelumiel, of the tribe of Simeon, made a similar offering, Num_7:36-41. On the sixth day Eliasaph, of the tribe of Gad, made his offering, Num_7:42-47. On the seventh day Elishama, of the tribe of Ephraim, made his offering, Num_7:48-53. On the eighth day Gamaliel, of the tribe of Manasseh, made his offering, Num_7:54-59. On the ninth day Abidan, of the tribe of Benjamin, made his offering, Num_7:60-65. On the tenth day Ahiezer, of the tribe of Dan, made his offering, Num_7:66-71. On the eleventh day Pagiel, of the tribe of Asher, made his offering, Num_7:72-77. On the twelfth day Ahira, of the tribe of Naphtali, made the same kind of offering, Num_7:78-83. The sum total of all vessels and cattle which were offered was twelve silver chargers, and twelve silver bowls; twelve golden spoons; twelve bullocks, twelve rams, and twelve kids; twenty-four bullocks, sixty rams, sixty he-goats, and sixty lambs, Num_7:84-88. The offerings being ended, Moses goes into the tabernacle, and hears the voice of the Lord from the mercy-seat, Num_7:89. – Clarke

Giving unto the LORD our first fruits and offerings is a prevalent Doctrine in the Bible as God Himself  is a giving God. A word search on “God gave” will manifest that, and usually in the positive sense, and it is only right that we give unto the LORD. Not that He needs anything, as He does not (Act 17:25); rather, as in other of God's commands toward us, it is to right and just and for our benefit us. In this there are things that we offer to God that are of no commercial value, and first and foremost is our life: "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service" (Rom 12:1). And our praise, "By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name."  (Heb 13:15).

And then we give unto the LORD by serving and giving unto others: "And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God." (2 Cor 8:5).

(2 Cor 9:5-12)  "Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up before hand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness. {6} But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. {7} Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. {8} And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: {9} (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. {10} Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) {11} Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. {12} For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;"

Num 7:1-9 -
Here is the offering of the princes to the service of the tabernacle. Observe,
I. When it was; not till it was fully set up, Num_7:1. When all things were done both about the tabernacle itself, and the camp of Israel which surrounded it, according to the directions given, then they began their presents, probably about the eighth day of the second month. Note, Necessary observances must always take place of free-will offerings: first those, and then these.

II. Who it was that offered: The princes of Israel, heads of the house of their fathers, Num_7:2. Note, Those that are above others in power and dignity ought to go before others, and endeavour to go beyond them, in every thing that is good. The more any are advanced the more is expected from them, on account of the greater opportunity they have of serving God and their generation. What are wealth and authority good for, but as they enable a man to do so much the more good in the world?

III. What was offered: six wagons, with each of them a yoke of oxen to draw them, Num_7:3. Doubtless these wagons were agreeable to the rest of the furniture of the tabernacle and its appurtenances, the best of the kind, like the carriages which great princes use when they go in procession. Some think that God, by Moses, intimated to them what they should bring, or their own consideration perhaps suggested to them to make this present. Though God's wisdom had ordained all the essentials of the tabernacle, yet it seems these accidental conveniences were left to be provided by their own discretion, which was to set in order that which was wanting (Tit_1:5), and these wagons were not refused, though no pattern of them was shown to Moses in the mount. Note, It must not be expected that the divine institution of ordinances should descend to all those circumstances which are determinable, and are fit to be left alterable, by human prudence, that wisdom which is profitable to direct. Observe, No sooner is the tabernacle fully set up than this provision is made for the removal of it. Note, Even when we are but just settled in the world, and think we are beginning to take root, we must be preparing for changes and removes, especially for the great change. While we are here in this world, every thing must be accommodated to a militant and movable state. When the tabernacle was framing, the princes were very generous in their offerings, for then they brought precious stones, and stones to be set (Exo_35:27), yet now they bring more presents. Note, Those that have done good should study to abound therein yet more and more, and not be weary of well-doing.

IV. How the offering was disposed of, and what use was made of it: the wagons and oxen were given to the Levites, to be used in carrying the tabernacle, both for their ease (for God would not have any of his servants overburdened with work), and for the more safe and right conveyance of the several parts of the tabernacle, which would be best kept together, and sheltered from the weather, in wagons. 1. The Gershonites, that had the light carriage, the curtains and hangings, had but two wagons, and two yoke of oxen (Num_7:7); when they had loaded these, they must carry the rest, if any remained, upon their shoulders. 2. The Merarites, that had the heavy carriage, and that which was most unwieldy, the boards, pillars, sockets, etc., had four wagons, and four yoke of oxen allotted them (Num_7:; and yet, if they had not more wagons of their own, they would be obliged to carry a great deal upon their backs too, for the silver sockets alone weighed 100 talents, which was above four tons, and that was enough to load four wagons that were drawn but by one yoke of oxen a-piece. But each socket being a talent weight, which is about a man's burden (as appears, 2Ki_5:23) probably they carried those on their backs, and put the boards and pillars into the wagons. Observe here, How God wisely and graciously ordered the most strength to those that had the most work. Each had wagons according to their service. Whatever burden God in his providence lays upon us, he will by his sufficient grace proportion the strength to it, 1Co_10:13. 3. The Kohathites, that had the most sacred carriage, had no wagons at all, because they were to carry their charge upon their shoulders (Num_7:9), with a particular care and veneration. When in David's time they carried the ark in a cart, God made them to know to their terror, by the death of Uzza, that they did not seek him in the due order. See 1Ch_15:13. - Henry

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Num 7:10-89 -
We have here an account of the great solemnity of dedicating the altars, both that of burnt-offerings and that of incense; they had been sanctified before, when they were anointed (Lev_8:10, Lev_8:11), but now they were handselled, as it were, by the princes, with their free-will offerings. They began the use of them with rich presents, great expressions of joy and gladness, and extraordinary respect to those tokens of God's presence with them. Now observe here,

I. That the princes and great men were first and forwardest in the service of God. Those that are entitled to precedency should go before in good works, and that is true honour. Here is an example to the nobility and gentry, those that are in authority and of the first rank in their country; they ought to improve their honour and power, their estate and interest, for the promoting of religion, and the service of God, in the places where they live. It is justly expected that those who have more than others should do more good than others with what they have, else they are unfaithful stewards, and will not make up their account with joy. Nay, great men must not only with their wealth and power assist and protect those that serve God, but they must make conscience of being devout and religious themselves, and employing themselves in the exercises of piety, which will greatly redound to the honour of God (Psa_138:4, Psa_138:5), and have a good influence upon others, who will be the more easily persuaded to acts of devotion when they see them thus brought into reputation. It is certain that the greatest of men is less than the least of the ordinances of God; nor are the meanest services of religion any disparagement to those that make the greatest figure in the world.

II. The offerings they brought were very rich and valuable, so rich that some think there was not so great a difference in estate between them and others as that they were able to bear the expense of them themselves, but that the heads of each tribe contributed to the offering which their prince brought.

1. They brought some things to remain for standing service, twelve large silver dishes, each about sixty ounces weight, as many large silver cups, or bowls, of about thirty-five ounces - the former to be used for the meat-offerings, the latter for the drink-offerings - the former for the flesh of the sacrifices, the latter for the blood. The latter was God's table (as it were), and it was fit that so great a King should be served in plate. The golden spoons being filled with incense were intended, it is probable, for the service of the golden altar, for both the altars were anointed at the same time. Note, In works of piety and charity we ought to be generous according as our ability is. He that is the best should be served with the best we have. The Israelites indeed might well afford to part with their gold and silver in abundance to the service of the sanctuary, for they needed it not to buy meat and victual their camp, being daily fed with bread from heaven; nor did they need it to buy land, or pay their army, for they were shortly to be put in possession of Canaan.

2. They brought some things to be used immediately, offerings of each sort, burnt-offerings, sin-offerings, and a great many peace-offerings (on part of which they were to feast with their friends), and the meat-offerings that were to be annexed to them. Hereby they signified their thankful acceptance of, and cheerful submission to, all those laws concerning the sacrifices which God had lately by Moses delivered to them. And, though it was a time of joy and rejoicing, yet it is observable that still in the midst of their sacrifices we find a sin-offering. Since in our best services we are conscious to ourselves that there is a mixture of sin, it is fit that there should be even in our most joyful services a mixture of repentance. In all our approaches to God, we must by faith have an eye to Christ as the great sin-offering, and make mention of him.

3. They brought their offerings each on a separate day, in the order that they had been lately put into, so that the solemnity lasted twelve days. So God appointed (Num_7:11): They shall bring their offering, each prince on his day, and so they did. One sabbath must needs fall within the twelve days, if not two, but it should seem they did not intermit on the sabbath, for it was holy work, proper enough for a holy day. God appointed that it should thus be done on several days, (1.) That solemnity might be prolonged, and so might be universally taken notice of by all Israel, and the remembrance of it more effectually preserved. (2.) That an equal honour might thereby be put upon each tribe respectively; in Aaron's breast-plate each had his precious stone, so in this offering each had his day.

(3.) Thus it would be done more decently and in order; God's work should not be done confusedly, and in a hurry; take time, and we shall have done the sooner, or at least we shall have done the better. (4.) God hereby signified how much pleased he is, and how much pleased we should be, with the exercises of piety and devotion. The repetition of them should be a continual pleasure to us, and we must not be weary of well doing. If extraordinary service be required to be done for twelve days together, we must not shrink from it, nor call it a task and a burden.

(5.) The priests and Levites, having this occasion to offer the same sacrifices, and those some of every sort, every day, for so many days together, would have their hands well set in, and would be well versed in the laws concerning them. (6.) The peace-offerings were all to be eaten the same day they were offered, and two oxen, five rams, five he-goats, and five lambs, were enough for one day's festival; had there been more, especially if all had been brought on one day, there might have been danger of excess. The virtue of temperance must not be left, under pretence of the religion of feasting.

4. All their offerings were exactly the same, without any variation, though it is probable that neither the princes nor the tribes were all alike rich; but thus it was intimated that all the tribes of Israel had an equal share in the altar, and an equal interest in the sacrifices that were offered upon it. Though one tribe was posted more honourably in the camp than another, yet they and their services were all alike acceptable to God. Nor must we have faith of our Lord Jesus Christ with respect to persons, Jam_2:1.

5. Nahshon, the prince of the tribe of Judah, offered first, because God had given that tribe the first post of honour in the camp; and the rest of the tribes acquiesced, and offered in the same order in which God had appointed them to encamp. Judah, of which tribe Christ came, first, and then the rest; thus, in the dedication of souls to God, every man is presented in his own order, Christ the first-fruits, 1Co_15:23. Some observe that Nahshon is the only one that is not expressly called a prince (Num_7:12), which the Jews give this account of: he is not called a prince, that he might not be puffed up because he offered first; and all the others are called princes because they (though some of them of the elder house) submitted, and offered after him. Or, because the title of prince of Judah did more properly belong to Christ, for unto him shall the gathering of the people be.

6. Though the offerings were all the same, yet the account of them is repeated at large for each tribe, in the same words. We are sure there are no vain repetitions in scripture; what then shall we make of these repetitions? Might it not have served to say of this noble jury that the same offering which their foreman brought each on his day brought likewise? No, God would have it specified for each tribe: and why so?

(1.) It was for the encouragement of these princes, and of their respective tribes, that each of their offerings being recorded at large no slight might seem to be put upon them; for rich and poor meet together before God.

(2.) It was for the encouragement of all generous acts of piety and charity, by letting us know that what is so given is lent to the Lord, and he carefully records it, with every one's name prefixed to his gift, because what is so given he will pay again, and even a cup of cold water shall have its reward. He is not unrighteous, to forget either the cost or the labour of love, Heb_6:10. We find Christ taking particular notice of what was cast into the treasury, Mar_12:41. Though what is offered be but little, though it be a contribution to the charity of others, yet if it be according to our ability it shall be recorded, that it may be recompensed in the resurrection of the just.

7. The sum total is added at the foot of the account (Num_7:84-88), to show how much God was pleased with the mention of his freewill-offerings, and what a great deal they amounted to in the whole, when every prince brought in his quota! How greatly would the sanctuary of God be enriched and beautified if all would in their places do their part towards it, by exemplary purity and devotion, extensive charity, and universal usefulness! - Henry

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8. God signified his gracious acceptance of these presents that were brought him, by speaking familiarly to Moses, as a man speaks to his friend, from off the mercy-seat (Num_7:89, Num_12:; and in speaking to him he did in effect speak to all Israel, showing them this token for good, Psa_103:7. Note, By this we may know that God hears and accepts our prayers if he gives us grace to hear and receive his word, for thus our communion with him is maintained and kept up. I know not why we may not suppose that upon each of the days on which these offerings were brought (probably while the priests and offerers were feasting upon the peace-offerings) Moses was in the tabernacle, receiving some of those laws and orders which we have already met with in this and the foregoing book. And here the excellent bishop Patrick observes that God's speaking to Moses thus by an audible articulate voice, as if he had been clothed with a holy body, might be looked upon as an earnest of the incarnation of the Son of God in the fulness of time, when the Word should be made flesh, and speak in the language of the sons of men. For, however God at sundry times and in divers manners spoke unto the fathers, he has in these last days spoken unto us by his Son. And that he who now spoke to Moses, as the shechinah or divine Majesty, from between the cherubim, was the eternal Word, the second person in the Trinity, was the pious conjecture of many of the ancients; for all God's communion with man is by his Son, by whom he made the world, and rules the church, and who is the same yesterday, today, and for ever. – Henry

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(Num 8 )  "And the LORD spake unto Moses, saying, {2} Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick. {3} And Aaron did so; he lighted the lamps thereof over against the candlestick, as the LORD commanded Moses. {4} And this work of the candlestick was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which the LORD had showed Moses, so he made the candlestick.

{5} And the LORD spake unto Moses, saying, {6} Take the Levites from among the children of Israel, and cleanse them. {7} And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean. {8} Then let them take a young bullock with his meat offering, even fine flour mingled with oil, and another young bullock shalt thou take for a sin offering. {9} And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together: {10} And thou shalt bring the Levites before the LORD: and the children of Israel shall put their hands upon the Levites: {11} And Aaron shall offer the Levites before the LORD for an offering of the children of Israel, that they may execute the service of the LORD. {12} And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin offering, and the other for a burnt offering, unto the LORD, to make an atonement for the Levites. {13} And thou shalt set the Levites before Aaron, and before his sons, and offer them for an offering unto the LORD. {14} Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine. {15} And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them for an offering. {16} For they are wholly given unto me from among the children of Israel; instead of such as open every womb, even instead of the firstborn of all the children of Israel, have I taken them unto me. {17} For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself. {18} And I have taken the Levites for all the firstborn of the children of Israel. {19} And I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary. {20} And Moses, and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that the LORD commanded Moses concerning the Levites, so did the children of Israel unto them. {21} And the Levites were purified, and they washed their clothes; and Aaron offered them as an offering before the LORD; and Aaron made an atonement for them to cleanse them. {22} And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron, and before his sons: as the LORD had commanded Moses concerning the Levites, so did they unto them.

{23} And the LORD spake unto Moses, saying, {24} This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: {25} And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: {26} But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge."

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Numbers 8 -
This chapter is concerning the lamps or lights of the sanctuary.  I. The burning lamps in the candlestick, which the priests were charged to tend (Num_8:1-4).  II. The living lamps (if I may so call them), The Levites, who as ministers were burning and shining lights. The ordination of the priests we had an account of, Lev. 8. Here we have an account of the ordination of the Levites, the inferior clergy.  1. How they were purified (Lev_8:5-8).  2. How they were parted with by the people (Lev_8:9, Lev_8:10).  3. How they were presented to God in lieu of the firstborn (Lev_8:11-18).  4. How they were consigned to Aaron and his sons, to be ministers to them (Lev_8:19).  5. How all these orders were duly executed (Lev_8:20-22). And, lastly, the age appointed for their ministration (Lev_8:23, etc.). – Henry

Num 8:1-4 -
Directions were given long before this for the making of the golden candlestick (Exo_25:31), and it was made according to the pattern shown to Moses in the mount, Exo_38:17. But now it was that the lamps were first ordered to be lighted, when other things began to be used. Observe, 1. Who must light the lamps; Aaron himself, he lighted the lamps, Num_8:3. As the people's representative to God, he thus did the office of a servant in God's house, lighting his Master's candle; as the representative of God to the people, he thus gave them the intimations of God's will and favour, thus expressed (Psa_18:28), Thou wilt light my candle; and thus Aaron himself was now lately directed to bless the people, The Lord make his face to shine upon thee, Num_6:25. The commandment is a lamp, Pro_6:23. The scripture is a light shining in a dark place, 2Pe_1:19. And a dark place indeed even the church would be without it, as the tabernacle (which had no window in it) without the lamps. Now the work of ministers is to light these lamps, by expounding and applying the word of God. The priest lighted the middle lamp from the fire of the altar, and the rest of the lamps he lighted one from another, which (says Mr. Ainsworth) signifies that the fountain of all light and knowledge is in Christ, who has the seven spirits of God figured by the seven lamps of fire (Rev_4:5), but that in the expounding of scripture one passage must borrow light from another. He also supposes that, seven being a number of perfection, by the seven branches of the candlestick is shown the full perfection of the scriptures, which are able to make us wise to salvation. 2. To what end the lamps were lighted, that they might give light over against the candlestick, that is, to that part of the tabernacle where the table stood, with the show-bread upon it, over against the candlestick. They were not lighted like tapers in an urn, to burn to themselves, but to give light to the other side of the tabernacle, for therefore candles are lighted, Mat_5:15. Note, The lights of the world, the lights of the church, must shine as lights. Therefore we have light, that we may give light. – Henry


Num 8:5-22 -
The Levites could only undertake their duties Num. 3; 4 after the formal exchange of the Levites for the first-born Num_3:44-51.

The distinction between the “consecration” of the priests Lev. 8 and the less solemn “purification” Num_8:21 of the Levites is marked. These rites of purification are similar to those incumbent on the priests of Egypt.

Num_8:7
Water of purifying - literally, “sin water:” i. e. water to cleanse from sin; no doubt taken from the laver of the sanctuary, which was used by the priests for purification before they went into the tabernacle to minister (compare Num_5:17; Exo_30:18 ff).
The “sprinkling” of so large a body of men could have been only general, but tokens of individual purification are specified (compare also Lev_14:.

Num_8:8
The two bullocks were “to make an atonement for the Levites,” and therefore are presented in their name. These offerings are similar to those prescribed in Lev_8:14 ff at the consecration of the priests, except that the burnt-offering was on that occasion a ram. The larger victim corresponds to the larger number of the Levites.

Num_8:10
The children of Israel - i. e. through the heads of their tribes, who Num_7:2 no doubt acted for their tribesmen. This act, the distinguishing feature of the ceremony, represented the transfer to the Levites of the sacred duties originally incumbent on the whole people.

Num_8:11
Offer ... offering - Compare the margin Aaron pointed to the Levites, and then waved his hands, indicating (compare Lev_7:30 note) that the offering was dedicated to God, and, again, by grant from Him, withdrawn for the use of the priests.

Num_8:19
Make an atonement for the children of Israel - i. e. by performing those services which were due from the children of Israel; the omission of which by the children of Israel would, but for the interposition of the Levites, have called down “wrath” from God, or Num_1:53 “plague.” The institution of the Levites was an extension of that mediatorial system which the people themselves, terrified at the direct manifestations to them of the divine presence, desired; see Deu_5:25. Further, it is suggested to us here as an act of mercy on the part of God; yet even the priests and Levites themselves were not always sufficiently heedful and reverent. Compare Num_17:10; Lev_10:1 ff; 2Sa_6:6 following.
Num_8:21

Were purified - Rather, purified themselves; as directed in Num_8:7. – Barnes

Num 8:24 -
From twenty and five years old - See the note on Num_4:3, where the two terms of twenty-five and thirty years are reconciled.  – Clarke

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Num 8:5-26 -
We read before of the separating of the Levites from among the children of Israel when they were numbered, and the numbering of them by themselves (Num_3:6, Num_3:15), that they might be employed in the service of the tabernacle. Now here we have directions given for their solemn ordination (Num_8:6), and the performance of it, Num_8:20. All Israel must know that they took not this honour to themselves, but were called of God to it; nor was it enough that they were distinguished from their neighbours, but they must be solemnly devoted to God. Note, All that are employed for God must be dedicated to him, according as the degree of employment is. Christian musts be baptized, ministers must be ordained; we must first give ourselves unto the Lord, and then our services. Observe in what method this was done:

I. The Levites must be cleansed, and were so. The rites and ceremonies of their cleansing were to be performed, 1. By themselves. They must wash their clothes, and not only bathe, but shave all their flesh, as the leper was to do when he was cleansed, Lev_14:8. They must cause a razor to pass over all their flesh, to clear themselves from that defilement which would not wash off. Jacob, whom God loved, was a smooth man; it was Esau that was hairy. The great pains they were to take with themselves to make themselves clean teaches all Christians, and ministers particularly, by repentance and mortification, to cleanse themselves from all filthiness of flesh and spirit, that they may perfect holiness. Those must be clean that bear the vessels of the Lord. 2. By Moses. He must sprinkle the water of purifying upon them, which was prepared by divine direction. This signified the application of the blood of Christ to our souls by faith, to purify us from an evil conscience, that we may be fit to serve the living God. It is our duty to cleanse ourselves, and God's promise that he will cleanse us.

II. The Levites, being thus prepared, must be brought before the Lord in a solemn assembly of all Israel, and the children of Israel must put their hands upon them (Num_8:10), so transferring their interest in them and in their service (to which, as a part, the whole body of the people was entitled) to God and to his sanctuary. They presented them to God as living sacrifices, holy and acceptable, to perform a reasonable service; and therefore, as the offerers in all other cases did, they laid their hands upon them, desiring that their service might be accepted in lieu of the attendance of the whole congregation, particularly the first-born, which they acknowledge God might have insisted on. This will not serve to prove a power in the people to ordain ministers; for this imposition of hands by the children of Israel upon the Levites did not make them ministers of the sanctuary, but only signified the people's parting with that tribe out of their militia, and civil incorporations, in order to their being made ministers by Aaron, who was to offer them before the Lord. All the congregation of the children of Israel could not lay hands on them, but it is probable that the rulers and elders did it as the representative body of the people. Some think that the first-born did it because in their stead the Levites were consecrated to God. Whatever God calls for from us to serve his own glory by, we must cheerfully resign it, lay our hands upon it, not to detain it but to surrender it, and let it go to him that is entitled to it.

III. Sacrifices were to be offered for them, a sin-offering first (Num_8:12), and then a burnt-offering, to make an atonement for the Levites, who, as the parties concerned, were to lay their hands upon the head of the sacrifices. See here, 1. That we are all utterly unworthy and unfit to be admitted into and employed in the service of God, till atonement be made for sin, and thereby our peace made with God. That interposing cloud must be scattered before there can be any comfortable communion settled between God and our souls. 2. That it is by sacrifice, by Christ the great sacrifice, that we are reconciled to God, and made fit to be offered to him. It is by him that Christians are sanctified to the work of their Christianity, and ministers to the work of their ministry. The learned bishop Patrick's notion of the sacrifice offered by the Levites is that the Levites were themselves considered as an expiatory sacrifice, for they were given to make atonement for the children of Israel, (Num_8:19), and yet not being devoted to death, any more than the first-born were, these two sacrifices were substituted in their stead, upon which therefore they were to lay their hands, that the sin which the children of Israel laid upon them (Num_8:10) might be transferred to these beasts.

IV. The Levites themselves were offered before the Lord for an offering of the children of Israel, Num_8:11. Aaron gave them up to God, as being first given up by themselves, and by the children of Israel. The original word signifies a wave-offering, not that they were actually waved, but they were presented to God as the God of heaven, and the Lord of the whole earth, as the wave-offerings were. And in calling them wave-offerings it was intimated to them that they must continually lift up themselves towards God in his service, lift up their eyes, lift up their hearts, and must move to and fro with readiness in the business of their profession. They were not ordained to be idle, but to be active and stirring.

V. God here declares his acceptance of them: The Levites shall be mine, Num_8:14. God took them instead of the first-born (Num_8:16-18), of which before, Num_3:41. Note, What is in sincerity offered to God shall be graciously owned and accepted by him. And his ministers who have obtained mercy of him to be faithful have particular marks of favour and honour put upon them: they shall be mine, and then (Num_8:15) they shall go in to do the service of the tabernacle. God takes them for his own, that they may serve him. All that expect to share in the privileges of the tabernacle must resolve to do the service of the tabernacle. As, on the one hand, none of God's creatures are his necessary servants (he needs not the service of any of them), so, on the other hand, none are taken merely as honorary servants, to do nothing. All whom God owns he employs; angels themselves have their services.

VI. They are then given as a gift to Aaron and his sons (Num_8:19), yet so as that the benefit accrued to the children of Israel. 1. The Levites must act under the priests as attendants on them, and assistants to them, in the service of the sanctuary. Aaron offers them to God (Num_8:11), and then God gives them back to Aaron, Num_8:19. Note, Whatever we give up to God, he will give back to us unspeakably to our advantage. Our hearts, our children, our estates, are never more ours, more truly, more comfortably ours, than when we have offered them up to God. 2. They must act for the people. They were taken to do the service of the children of Israel, that is, not only to do the service which they should do, but to serve their interests, and do that which would really redound to the honour, safety, and prosperity of the whole nation. Note, Those that faithfully perform the service of God do one of the best services that can be done to the public; God's ministers, while they keep within the sphere of their office and conscientiously discharge the duty of it, must be looked upon as some of the most useful servants of their country. The children of Israel can as ill spare the tribe of Levi as any of their tribes. But what is the service they do the children of Israel? It follows, it is to make an atonement for them, that there be no plague among them. It was the priests' work to make atonement by sacrifice, but the Levites made atonement by attendance, and preserved the peace with heaven which was made by sacrifice. If the service of the priests in the tabernacle had been left to all the first-born of Israel promiscuously, it would have been either neglected or done unskillfully and irreverently, being done by those that were not so closely tied to it, nor so diligently trained to it, nor so constantly used to it, as the Levites were; and this would bring a plague among the children of Israel - meaning, perhaps, the death of the first-born themselves, which was the last and greatest of the plagues of Egypt. To prevent this, and to preserve the atonement, the Levites were appointed to do this service, who should be bred up to it under their parents from their infancy, and therefore would be well versed in it; and so the children of Israel, that is, the first-born, should not need to come nigh to the sanctuary; or, when any Israelites had occasion, the Levites would be ready to instruct them, and introduce them, and so prevent any fatal miscarriage or mistake. Note, It is a very great kindness to the church that ministers are appointed to go before the people in the things of God, as guides, overseers, and rulers, in religious worship, and to make that their business. When Christ ascended on high, he gave these gifts, Eph_4:8, Eph_4:11, Eph_4:12. - Henry

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VII. The time of their ministration is fixed.

1. They were to enter upon the service at twenty-five years old, Num_8:24. They were not charged with the carrying of the tabernacle and the utensils of it till they were thirty years old, Num_4:3. But they were entered to be otherwise serviceable at twenty-five years old, a very good age for ministers to begin their public work at. The work then required that strength of body and the work now requires that maturity of judgment and steadiness of behaviour which men rarely arrive at till about that age; and novices are in danger of being lifted up with pride.

2. They were to have a writ of ease at fifty years old; then they were to return from the warfare, as the phrase is (Num_8:25), not cashiered with disgrace, but preferred rather to the rest which their age required, to be loaded with the honours of their office, as hitherto they had been with the burdens of it. They shall minister with their brethren in the tabernacle, to direct the junior Levites, and set them in; and they shall keep the charge, as guards upon the avenues of the tabernacle, to see that no stranger intruded, nor any person in his uncleanness, but they shall not be put upon any service which may be a fatigue to them. If God's grace provide that men shall have ability according to their work, man's prudence should take care that men have work only according to their ability. The aged are most fit for trusts, and to keep the charge; the younger are most fit for work, and to do the service. Those that have used the office of a servant well purchase to themselves a good degree, 1Ti_3:13. Yet indeed gifts are not tied to ages (Job_32:9), but all these worketh that one and the self-same Spirit. Thus was the affair of the Levites settled. – Henry

Num 8:26 -
To keep the charge, and shall do no service - They shall no longer be obliged to perform any laborious service, but act as general directors and counsellors; therefore they were to be near the camp, sing praises to God, and see that no stranger or unclean person was permitted to enter. So the Jews and many other persons have understood this place.

1.   If it required so much legal purity to fit the Levites for their work in the tabernacle, can we suppose that it requires less spiritual purity to fit ministers of the Gospel to proclaim the righteousness of the Most High, and administer the sacred ordinances of Christianity to the flock of Christ? If these must be without spot, as the priests before without blemish, and these were only typical men, we may rest assured that a Christian minister requires no ordinary measures of holiness to prepare him for an acceptable and profitable discharge of his office.

2.   If the Christian ministry be established to prepare men for the kingdom of God, of the holiness of which the purity of the camp was but a faint emblem, how can any man expect to enter that place of blessedness, who has not his heart sprinkled from an evil conscience, and his body washed with pure water; his life and conversation agreeable to the sacred precepts laid down in the Gospel of Christ? If the law of Moses were more read in reference to the Gospel, the Gospel itself and its requisitions would be much better understood.

Reader, however it may be with thee, Antinomianism is more general among religious people than is usually imagined. What multitudes of all denominations are expecting to enter into the kingdom of God without any proper preparation for the place! Without holiness none shall see the Lord; and from this decision of the Divine justice there shall never be any appeal. – Clarke

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[Mon. - 7-30-07]
(Num 9)  "And the LORD spake unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying, {2} Let the children of Israel also keep the passover at his appointed season. {3} In the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it. {4} And Moses spake unto the children of Israel, that they should keep the passover. {5} And they kept the passover on the fourteenth day of the first month at even in the wilderness of Sinai: according to all that the LORD commanded Moses, so did the children of Israel.

{6} And there were certain men, who were defiled by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron on that day: {7} And those men said unto him, We are defiled by the dead body of a man: wherefore are we kept back, that we may not offer an offering of the LORD in his appointed season among the children of Israel? {8} And Moses said unto them, Stand still, and I will hear what the LORD will command concerning you. {9} And the LORD spake unto Moses, saying, {10} Speak unto the children of Israel, saying, If any man of you or of your posterity shall be unclean by reason of a dead body, or be in a journey afar off, yet he shall keep the passover unto the LORD. {11} The fourteenth day of the second month at even they shall keep it, and eat it with unleavened bread and bitter herbs. {12} They shall leave none of it unto the morning, nor break any bone of it: according to all the ordinances of the passover they shall keep it. {13} But the man that is clean, and is not in a journey, and forbeareth to keep the passover, even the same soul shall be cut off from among his people: because he brought not the offering of the LORD in his appointed season, that man shall bear his sin. {14} And if a stranger shall sojourn among you, and will keep the passover unto the LORD; according to the ordinance of the passover, and according to the manner thereof, so shall he do: ye shall have one ordinance, both for the stranger, and for him that was born in the land.

{15} And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning. {16} So it was alway: the cloud covered it by day, and the appearance of fire by night. {17} And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents. {18} At the commandment of the LORD the children of Israel journeyed, and at the commandment of the LORD they pitched: as long as the cloud abode upon the tabernacle they rested in their tents. {19} And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the LORD, and journeyed not. {20} And so it was, when the cloud was a few days upon the tabernacle; according to the commandment of the LORD they abode in their tents, and according to the commandment of the LORD they journeyed. {21} And so it was, when the cloud abode from even unto the morning, and that the cloud was taken up in the morning, then they journeyed: whether it was by day or by night that the cloud was taken up, they journeyed. {22} Or whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not: but when it was taken up, they journeyed. {23} At the commandment of the LORD they rested in the tents, and at the commandment of the LORD they journeyed: they kept the charge of the LORD, at the commandment of the LORD by the hand of Moses."

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Numbers 9 -
The Israelites are reminded of the law that required them to keep the passover at its proper time, and with all its rites, Num_9:1-3. They kept the passover on the fourteenth day of the first month, Num_9:4, Num_9:5. The case of the men who, being unclean through touching a dead body, could not keep the passover, Num_9:6, Num_9:7. Moses inquires at the Lord concerning them, Num_9:8; and the Lord appoints the fourteenth day of the second month for all those who through any accidental uncleanness, or by being absent on a journey, could not keep it at the usual time, Num_9:9-12. Those who neglect to keep this solemn feast to be cut off from among his people, Num_9:13. The stranger who wishes to keep the passover is at liberty to do it, Num_9:14. The cloud covers the tabernacle both by day and night, from the time of its dedication, Num_9:15, Num_9:16. This cloud regulates all the encampments and marchings of the Israelites through the wilderness, Num_9:17-22. Their journeyings and restings were all directed by the commandment of the Lord, Num_9:23. – Clarke

Num 9:1-5 -
Passover at Sinai. This, as being kept in the first month, was prior in time to the numbering of Num_1:1 ff, and to the other events narrated in this book. It is, however, recorded here as introductory to the ordinance of Num_9:6-14 in this chapter respecting the supplementary Passover; the observance of which was one of the last occurrences during the halt at Sinai.

Num_9:5
In some details, the present Passover differed both from that kept at the Exodus itself and from all subsequent Passovers. For example, the direction of Exo_12:22 could not be carried out in the letter while the people were dwelling in tents; and may be regarded as superseded by Lev_17:3-6 (compare Deu_16:5 ff).

In other points, such as how many lambs would be wanted, how the blood of the Paschal victims could be sprinkled upon the altar in the time specified, etc., the administrators of the Law of Moses would here, as elsewhere, have, from the nature of the case, power to order what might be requisite to carry the law into effect. ― Barnes

Num 9:1-14 -
Here we have,

I. An order given for the solemnization of the passover, the day twelvemonth after they came out of Egypt, on the fourteenth day of the first month of the second year, some days before they were numbered, for that was done in the beginning of the second month. Observe,

1. God gave particular orders for the keeping of this passover, otherwise (it should seem) they would not have kept it, for, in the first institution of this ordinance, it was appointed to be kept when they should come into the land of promise, Exo_12:25. And, no passover till they came to Canaan, Jos_5:10. This was an early indication of the abolishing of the ceremonial institutions at last, that, so soon after they were first appointed, some of them were suffered to lie asleep for so many years. The ordinance of the Lord's supper (which came in the room of the passover) was not thus intermitted or set aside in the first days of the Christian church, though those were days of greater difficulty and distress than Israel knew in the wilderness; nay, in the times of persecution, the Lord's supper was celebrated more frequently than afterwards. The Israelites in the wilderness could not forget their deliverance out of Egypt, their present state was a constant memorandum of it to them. All the danger was when they came to Canaan; there therefore they had need to be reminded of the rock out of which they were hewn. However, because the first passover was celebrated in a hurry, and was rather the substance itself than the sign, it was the will of God that at the return of the year, when they were more composed, and better acquainted with the divine law, they should observe it again, that their children might more distinctly understand the solemnity and the better remember it hereafter. Calvin supposes that they were obliged to keep it now, and notes it as an instance of their carelessness that they had need to be reminded of an institution which they so lately received.

2. Moses faithfully transmitted to the people the orders given him, Num_9:4. Thus Paul delivered to the churches what he received of the Lord concerning the gospel passover, 1Co_11:23. Note, Magistrates must be monitors, and ministers must stir up men's minds by way of remembrance to that which is good. 3. The people observed the orders given them, Num_9:5. Though they had lately kept the feast of dedication (ch. 7), yet they did not desire to excuse themselves with that from keeping this feast. Note, Extraordinary performances must not supersede or jostle out or stated services. They kept the passover even in the wilderness: though our condition be solitary and unsettled, yet we must keep up our attendance on God by holy ordinances as we have opportunity, for in them we may find the best conversation and the best repose. Thus is God' Israel provided for in a desert.

II. Instructions given concerning those that were ceremonially unclean when they were to eat the passover. The law of the passover required every Israelite to eat of it. Some subsequent laws had forbidden those that had contracted any ceremonial pollution to eat of the holy things; those whose minds and consciences are defiled by sin are utterly unfit for communion with God, and cannot partake, with any true comfort, of the gospel passover, till they are cleansed by true repentance and faith: and a sad dilemma they are in; if they come not to holy ordinances, they are guilty of a contempt of them; if they do come in their pollution, they are guilty of a profanation of them. They must therefore wash, and then compass God's altar. Now,

1. Here is the case that happened in Israel when this passover was to be kept: Certain men were defiled by the dead body of a man (Num_9:6), and they lay under that defilement seven days (Num_19:11), and in that time might not eat of the holy things, Lev_7:20. This was not their iniquity, but their infelicity: some persons must touch dead bodies, to bury them out of sight, and therefore they could, with the better grace, bring their complaint to Moses.

2. The application made to Moses by the person concerned, Num_9:7. Note, It is people's wisdom, in difficult cases concerning sin and duty, to consult with their ministers whom God has set over them, and to ask the law at their mouth, Mal_2:7. These means we must use in pursuance of our prayers to God to lead us in a plain path. Observe with what trouble and concern these men complained that they were kept back from offering to the Lord. They did not complain of the law as unjust, but lamented their unhappiness that they fell under the restraint of it at this time, and desired some expedient might be found out for their relief. Note, It is a blessed thing to see people hungering and thirsting after God's ordinances, and to hear them complaining of that which prevents their enjoyment of them. It should be a trouble to us when by any occasion we are kept back from bringing our offering in the solemnities of a sabbath or a sacrament, as it was to David when he was banished from the altar, Psa_42:1, Psa_42:2.

3. The deliberation of Moses in resolving this case. Here seemed to be law against law; and, though it is a rule that the latter law must explain the former, yet he pitied these Israelites that were thus deprived of the privilege of the passover, and therefore took time to consult the oracles, and to know what was the mind of God in this case: I will hear what the Lord will command concerning you, Num_9:8. Ministers must take example hence in resolving cases of conscience.

(1.) They must not determine rashly, but take time to consider, that every circumstance may be duly weighted, the case viewed in a true light, and spiritual things compared with spiritual.

(2.) They must ask counsel at God's mouth, and not determine according to the bias of their own fancy or affection, but impartially, according to the mind of God, to the best of their knowledge. We have no such oracle to consult as Moses had, but we must have recourse to the law and the testimony, and speak according to that rule; and if, in difficult cases, we take time to spread the matter in particular before God by humble believing prayer, we have reason to hope that the Spirit who is promised to lead us into all truth will enable us to direct others in the good and right way.

4. The directions which God gave in this case, and in other similar cases, explanatory of the law of the passover. The disagreeable accident produced good laws. (1.) Those that happened to be ceremonially unclean at the time when the passover should be eaten were allowed to eat it that day month, when they were clean; so were those that happened to be in a journey afar off, Num_9:10, Num_9:11.  ― Henry