Numbers 8 commentary

Aaron himself lighted the lamps, thus representing his Divine Master. The Scripture is a light shining in a dark place, 2Pe 1:19. A dark place even the church would be without it; as the tabernacle, which had no window, would have been without the lamps. The work of ministers is to light these lamps, by expounding and applying the word of God. Jesus Christ is the only Light of our dark, sinful world; and by his atonement, by his word and the Holy Spirit, he diffuses light around.

Here we have directions for the solemn ordination of the Levites. 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 others. All who are employed for God, must be dedicated to him, according to the employment. Christians must be baptized, ministers must be ordained; we must first give ourselves unto the Lord, and then our services. The Levites must be cleansed. They must be clean that bear the vessels of the Lord. Moses must sprinkle the water of purifying upon them. This signifies the application of the blood of Christ to our souls by faith, that we may be fit to serve the living God. God declares his acceptance of them. All who 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 none are merely honorary servants, to do nothing. All whom God owns, he employs; angels themselves have their services.

2 When thou lightest the lamps. This precept, like many others, is not inserted in its proper place. Moses again declares what was the use of the candlestick, and how the lamps should be arranged, so that their light might be spread through the sanctuary, and that the brightness of the gold might shine over against them; for this was the reason why God would have the lamps lighted against the face of, or opposite to, the candlestick, that the very stand of the light might retain its beauty. Moreover, it is expressly stated that Aaron obeyed God’s command, as if in no despicable matter, as he had received it from Moses. To this also refers what immediately follows, that it was made “according unto the pattern” which Moses had seen in the mount; and this was, as I have before explained it, that God is the Father of lights, who illuminates His Church by His Spirit, that it may not wander in darkness; and so, whilst darkness covers the whole earth, He is as an everlasting light to believers instead of the sun and moon, as says Isaiah 60:19

Exodus 26

Exodus 26:1-37

1. Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purpl e, and scarlet: with cherubims of cunning work shalt thou make them.

1. Tabernaculum vero facies e decem cortinis e bysso retorta, et hyacintho et purpura, et vermiculo cocci: cherubin opere phrygionico facies.

2. The length of one curtain shall be eight and twenty cubits, and the breadth of one curtain four cubits: and every one of the curtains shall have one measure.

2. Longitudo cortinae unius erit octo et viginti cubitorum: et latitudo cortinae unius, quatuor cubitorum: mensura, una erit omnibus cortinis.

3. The five curtains shall be coupled together one to another; and other five curtains shall be coupled one to another.

3. Quinque cortiae erunt con junctae altera eum altera, et quinque aliae cortinae conjunctae altera cum altera.

4. And thou shalt make loops of blue upon the edge of the one curtain from the selvedge in the coupling; and likewise shalt thou make in the uttermost edge of another curtain, in the coupling of the second.

4. Facies quoque, laqueolos hya cinthinos in ora cortinae unius in extremo in conjunetione: et sic facies in ora cortinae extrema in conjunctione secunda.

5. Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second, that the loops may take hold one of another.

5. Quinquaginta laqueolos facies in cortina una, et quinquaginta laqueolos facies in extremo cortintae quae est in conjunctione secunda: oppositi erunt laqueoli alter alteri.

6. And thou shalt make fifty taches of gold, and couple the curtains together with the taches: and it shall be one tabernacle.

6. Facies item quinquaginta uncinos aureos, et ita conjunges cortinas alteram cum altera per uncinos: atque ita fiet tabernaculum unum.

7. And thou shalt make curtains of goats’ hair to be a covering upon the tabernacle: eleven curtains shalt thou make.

7. Facies insuper cortinas e pilis caprarum in tentorium super tabernaculum: undecim cortinas facies eas.

8. The length of one curtain shall be thirty cubits, and the breadth of one curtain four cubits: and the eleven curtains shall be all of one measure.

8. Longitudo cortinae unius, triginta cubitorum: et latitudo cortinae unius, quatuor cubitorum: mensura una erit undecim cortinis:

9. And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle.

9. Et conjunges quinque cortinas seorsum: et sex cortinas seorsum: et conduplicabis cortinam sextam e regione faciei tentorii.

10. And thou shalt make fifty loops on the edge of the one curtain that is outmost in the coupling, and fifty loops in the edge of the curtain which coupleth the second.

10. Facies autem quinquaginta laqueolos in ora cortinae unius in extremo in conjunctione, et quinquaginta laqueolos in ora cortinae con-junctionis secundae.

11. And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent together, that it may be one.

11. Facies item uncinos aereos quinquaginta, quos induces in laqueolos, et conjunges tentorium, et erit unum.

12. And the remnant that remaineth of the curtains of the tent, the half-curtain that remaineth, shall hang over the backside of the tabernacle.

12. Superfluitas autem quae redundat in cortinis tentorii, nempe dimidium cortinae redundantis, su-perfluet a tergo tabernaculi.

13. And a cubit on the one side, and a cubit on the other side, of that which remaineth in the length of the curtains of the tent, it shall hang over the sides of the tabernacle on this side and on that side, to cover it.

13. Cubitusque hinc, et cubitus illinc, qui redundat in longitudine cortinarum tentorii, redundabit super latera tabernaculi hinc et inde, ut tegat illud.

14. And thou shalt make a covering for the tent of rams’ skins dyed red, and a covering above of badgers’ skins.

14. Facies item operimentum tentorio e pellibus arietum rubifactis: operimentum item e pellibus taxorum superne.

15. And thou shalt make boards for the tabernacle of shittim wood standing up.

15. Facies et tabulas tabernaculo e lignis sittim stantes.

16. Ten cubits shall be the length of a board, and a cubit and a half shall be the breadth of one board.

16. Decem cubitorum longitudo tabulae: cubiti vero et dimidii latitudo tabulae unius.

17. Two tenons shall there be in one board, set in order one against another: thus shalt thou make for all the boards of the tabernacle.

17. Duo cardines erunt tabulae uni, instar graduum sealae dispositi, alter e regione alterius, sic facies omnibus tabulis tabernaculi.

18. And thou shalt make the boards for the tabernacle, twenty boards on the south side southward.

18. Facies autem tabulas tabernaculo, viginti tabulas ad latus meridianum ad austrum.

19. And thou shalt make forty sockets of silver under the twenty boards: two sockets under one board for his two tenons, and two sockets under another board for his two tenons.

19. Et quadraginta bases argenteas facies sub viginti tabulis, duas bases sub una tabula, pro duobus cardinibus ejus: et duas bases sub tabula altera, pro duobus cardinibus ejus.

20. And for the second side of the tabernacle, on the north side, there shall be twenty boards:

20. In latere vero tabernaculi secundo ad plagam Aquilonis, viginti tabulas.

21. And their forty sockets of silver; two sockets under one board, and two sockets under another board

21. Et quadraginta bases earum argenteas, duas bases sub una tabula, et duas bases sub tabula altera.

22. And for the sides of the tabernacle westward thou shalt make six boards.

22. Porro in latere tabernaculi ad occidentem facies sex tabulas.

23. And two boards shalt thou make for the corners of the tabernacle in the two sides.

23. Et duas tabulas facies angulis tabernaculi in latere occidentali:

24. And they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring: thus shall it be for them both; they shall be for the two corners.

24. Quae erunt quasi gemellae inferne, et simul erunt quasi gemellae in fastigio ejus in circulum unum: sic erit de duabus illis: in duobus angulis erunt.

25. And they shall be eight boards, and their sockets of silver, sixteen sockets; two sockets under one board, and two sockets under another board.

25. Erunt igitur octo tabulae, et bases earum argenteae, sexdecim bases: duae bases erunt sub tabula una, et duae bases sub tabula altera.

26. And thou shalt make bars of shittim wood; five for the boards of the one side of the tabernacle,

26. Facies etiam vectes e lignis sittim, quinque tabulis pro latere tabernaculi uno.

27. And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides westward.

27. Et quinque vectes tabulis pro latere tabernaculi altero: et quinque vectes tabulis pro latere tabernaeuli, pro latere inquam vergente ad occi- dentem.

28. And the middle bar in the midst of the boards shall reach from end to end.

28. Vectis autem medius per medium tabularum transibit ab extremo ad extremum.

29. And thou shalt overlay the boards with gold, and make their rings of gold for places for the bars: and thou shalt overlay the bars with gold.

29. Tabulas vero teges auro, atque annulos earum facies ex auro, per quos trajicientur vectes, coope-riesque vectes ipso auro.

30. And thou shalt rear up the tabernacle according to the fashion thereof which was shewed thee in the mount.

30. Et ita eriges tabernaculum secundum dispositionem ejus, quae tibi ostensa est in monte.

31. And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made:

31. Facies et velum ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta, opere phrygionico facies illud cum figuris cherubin.

32. And thou shalt hang it upon four pillars of shittim wood overlaid with gold: their hooks shall be of gold, upon the four sockets of silver.

32. Et pones illud super quatuor columnas sittim obductas auro (un-cini earum aurei) super quatuor bases argenteas.

33. And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.

33. Ponesque velum sub uncinis, et introduces illuc intra velum arcam testimonii, dividetque velum illud vobis inter sanctum et sanctum sanctorum.

34. And thou shalt put the mercy seat upon the ark of the testimony in the most holy place.

34. Pones insuper propitiatorium super arcata testimonii in sancto sanctorum.

35. And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side.

35. Pones quoque mensam illam extra velum, et candelabrum e regione mensae in latere tabernaculi ad meridiem, et mensam pones in latere aquilonis.

36. And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.

36. Et facies velum ad ostium tabernaculi ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta opere acupictoris.

37. And thou shalt make for the hanging five pillars of shittim wood, and overlay them with gold, and their hooks shall be of gold: and thou shalt cast five sockets of brass for them.

37. Velo autem facies quinque columnas ex sittim, quas teges auro, et uncini earum aurei, fundesque els quinque bases aereas.

5. And the Lord spake unto Moses. Although the Levites were not allowed to go into the sanctuary, but were only the priests’ ministers, and chiefly employed in servile duties, yet, inasmuch as they carried the tabernacle and the sacred vessels, prepared the sacrifices, took away the ashes and other offscourings from the altar, God would have them consecrated to Himself by a solemn rite. For as all Israel, with respect to the Gentiles, was God’s peculiar people, so the house of Levi was chosen out of the people itself to be His own property, as it is here said. But, lest they should arrogate to themselves more than was right, God anticipates their presumption: first, by putting off their consecration for some time; secondly, by desiring that they should not be initiated by Moses, but by Aaron; and thirdly, by appointing a different ceremony for it. For, if they had been initiated at the same time as the priests, under this pretext they might have contended to be on an equality with them; therefore, although the priests were already separated from the common people, yet the Levites still remain unconsecrated, (privati,) in order that they may learn to reverence the priestly office. And again, since, if they had been dedicated likewise by Moses, there was a danger of their being puffed up with pride against all others, Aaron is appointed to preside over their consecration, that they may modestly submit themselves to his authority. Since, too, they were only purified by water, and sacrifice, and without the addition of anointing, the difference in the external rite reminded them that their degree of honor was not similar or the same.

6. Take the Levites from among. To take them from among the children of Israel, is equivalent to subtracting them from the number of the people, that they might not be included in the general census, and accounted to be one of the tribes. This separation, then, as he will more clearly express a little further on, devoted the Levites to God for the service of the sanctuary. That under this pretext the Papal clergy should claim immunity for themselves, so that they may live as they like in exemption from the laws, is not only an unsound deduction, but one full of impious mockery; for, since the ancient priesthood attained its end in Christ, the succession, which they allege, robs Christ of His right, as if the full truth had not been manifested in Him. Besides, inasmuch as all their privileges only depend on the primacy of the Pope, if they would have them ratified they must needs prove, first of all, that the Pope is appointed by God’s command to be the head of the whole Church, and therefore that he is the successor of Christ. As to Aaron, since he was the minister of their installation, in this way he was set over the Levites to rule them at his discretion. Meanwhile this ministry is thus entrusted to a man, in such a manner as not to stand in the way of God’s gratuitous good pleasure.

7. And thus shalt thou do unto them. Aaron is commanded first to sprinkle the water of purifying upon them, to cleanse them from their uncleanness; and not only so, but they are commanded to wash their clothes, that they may diligently beware of any impurity being anywhere about them, whereby their persons may be infected. Thirdly, they are commanded to shave their skin with a razor, that, putting off their flesh, they may begin to be new men. A sacrifice is afterwards added, and that twofold, to make an atonement for them. These things being completed, Aaron, in right and to the honor of the priesthood, is commanded to offer them just like the holy bread or incense. But the end of this was, that they might acknowledge that they were no longer their own masters, but devoted to God, that they might engage themselves in the service of the sanctuary. It was in testimony of alienation that some of the people were ordered at the same time to lay their hands upon them; as if by this ceremony all the tribes bore witness that with their consent the Levites passed over to be God’s peculiar property, that they might be a part or appendage of the sanctuary. For private individuals (as we shall see hereafter) were accustomed to lay their hands on their sacrifices, yet not with the same object as the priests. This last sentence omitted in Fr.

16. For they are wholly given. Lest the other tribes should complain that the number of the people was diminished, God declares that the Levites were alienated from the race of Abraham, since He had acquired them to Himself when He smote all the first-born of Egypt; for it is certain that the first-born of the people, as well as those of their animals, were miraculously rescued from the common destruction. Since, then, God delivered them by special privilege, He thus bound them to Himself by the blessing of their redemption. But this reason would seem no longer to hold good, when God, in demanding the price of redemption, set the first-born free, Vide Numbers 3:43-51. as was elsewhere stated; else He would require the same thing twice over, which would be unjust. The solution, however, of this is easy; when, in the first census, the first-born of the twelve tribes were counted, they were found to exceed the Levites in number. An exchange was then made, viz., that all the first-born of the twelve tribes, being 22,000 in number, should be free from the tribute, and that God should take the Levites in their place as His ministers. Only 273 were redeemed, because this was the excess of their number above that of the Levites. Thus was it brought to pass, that God was content with these just and equal terms, so as not to oppress the people by a heavy burden. But this compensation, which was only made on that one particular day, did not prevent the Israelites from owing their children, who were not then born, to God. Since, then, this obligation still lay upon them as regarded their posterity, the law was passed that they should redeem their first-born. If any should object that it was not fair for those who should be born of the Levites to be consecrated to God, — I reply, that on this point there was no unfairness, for of whatever tribe they might be descended, they were already His property, together with all their offspring; the condition of the people was not therefore made worse by the exchange; and hence, in all equity, God appointed for the future at what price the Israelites should redeem their first-born. In saying that they were “given” to Him, He means to assert that they were His by compact; “En disant qu’ils luy ont este donnez, il n’entend pas que ce soit de don gratuit, mais qu’ils luy appartienent comme de paction faite;” in saying that they were given to Him, He does not mean as a gratuitous gift, but that they belonged to Him as by agreement made. — Fr. and in this sense He declares that from the day in which He smote the first-born of Egypt, the first-born of Israel had become His; and then adds, that He then took the Levites; as much as to say, that He only dealt with his people with respect to the time past.

19. And I have given the Levites. He declares on what terms He desires to have them as His own, viz., that they may be directed by Aaron, and obey his commands; for by “a gift” is not to be understood such an act as that whereby a person resigns and cedes his own right to another; but, when He devotes them to the ministry of the sanctuary, He desires that they should have a leader and master. At the end of the verse, Moses teaches that this is done for the advantage and profit of the whole people: whence it follows, that there was no room for ill-will towards them, unless the people should perhaps be annoyed that God had taken measures for their welfare. A two-fold advantage is pointed out; first, because they were to be the intercessors or ministers of reconciliation, (for either sense would be appropriate;) secondly, because, whilst they would be the guardians of the sanctuary, they would prevent the Israelites from bringing destruction upon themselves, by their rash approach to it.

20. And Moses, and Aaron, and all the congregation The Levites also are now inaugurated for the performance of their duties, but in their proper order, because their condition was inferior. Here it must be noted that the sons of Moses and their descendants were placed in this lower rank, and excluded from all expectation of the priesthood. Hence the ingratitude of the whole people, and especially of the tribe of Levi, was all the more base, when they presumptuously sought the honor from which Moses had shut out his children for ever. It was then no ordinary act of obedience in him to execute what God had appointed respecting the Levites. Aaron is here mentioned, because he consecrated the Levites in right of his priesthood. As regards the people, their consent is merely commended, because they agreed to what was the pleasure of God. But this virtue in them only increased their ignominy afterwards, when they sought to overthrow that divine decree of which they had approved.

21. And the Levites were purified, and they washed their clothes We have already spoken of the washing, for since it was required of all private individuals, much less would it be allowable for the Levites to handle the sacred things, unless they were first purified. But what follows as to their presentation by the hands of Aaron, was a shadowing forth by symbol of the truth, which at length shone out at the coming of Christ; for it had been of old predicted by the Prophets, that, in the renovation of the Church, those who had hitherto been but of the multitude should become Levites. Therefore, by this figure, God would declare that none even of His elect servants would be approved of and accepted by Him, unless sanctified by the one Priest. Addition in Fr., “Auquel ceste dignita a este commise;” to whom this dignity has been entrusted. And thence an atonement is joined with their offering, in order that the Levites might be pure.

22. And after that went the Levites in to do their service In these words Moses signifies that, in the type, nothing was omitted relative to the ancient priesthood which pertains to the legitimate service of God, the main point in which is obedience, and thence the purity which flows from it. The Levites are said to have done their service before Aaron, because they humbly submitted themselves to the yoke, and allowed themselves to be controlled by the will of the priest, since God had so enjoined. But the progress of the history will presently shew how prone man’s nature is to rebellion. Hence it arises that the end does not always correspond with the beginning, but that sad and unhappy conclusions sometimes follow successful commencements.

Leviticus 10

Leviticus 10:1-7, 12-20

1. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not.

1. Acceperunt autem filii Aharon:, Nadab et Abihu quisque acerram sham, et posuerunt in ipsis ignem, et supposuerunt suffimentum, obtuleruntque eoram Jebova ignem alienum secus quam praeceperat eis.

2. And there went out fire from the Lord, and devoured them; and they died before the Lord.

2. Tunc egressus est ignis a facie Jehova, et mortui sunt coram Jehova.

3. Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.

3. Et dixit Moses ad Aharon, Hoc est quod dixit Jehova, dicendo, In propinquis meis sanctificabor, et in conspectu totius populi glorificabor, et siluit Aharon.

4. And Moses called Mishael and Elzaphan, the sons of Uzziel, the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp.

4. Et vocavit Moses, Misael et Elsapham filios Uziel patrut Aharon, et dixit illis, Accedite, exportate fratres vestros a conspectu sanctuarii extra castra.

5. So they went near, and carried them in their coats out of the camp; as Moses had said.

5. Accesserunt ergo, et exportaverunt eos cum suis tunicis extra castra, quemadmodum praeceperat Moses.

6. And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes, lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the Lord hath kindled.

6. Dixit etiam Moses ad Aharon, et Eleazar, et Ithamar, filios ejus, Capita vestra ne nudetis, et vestes vestras ne scindatis, ut non moriamini, ac me in totam congregationem irascatur: fratres autem vestri, tota domus Israel, flebunt incendium qued incendit Jehova.

7. And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the Lord is upon you. And they did according to the word of Moses.

7. Neque ab ostio tabernaculi conventionis egrediemini: ne moriamini: quia oleum unctionis Jehovae est super vos. Et fecerunt secundum verbum Mosis.

12. And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat-offering that remaineth of the offerings of the Lord made by fire, and eat it without leaven beside the altar: for it is most holy.

12. Loquutus est autem Moses ad Aharon, et Eleazar et Ithamar filios ejus, qui reliqui erant, Tollite minha quae remansit ex oblationibus ignitis Jehovae et comedite illam cum azymis juxta altare: qnia sanctitas sanctitatum est.

13. And ye shall eat it in the holy place, because it is thy due, and thy sons’ due, of the sacrifices of the Lord made by fire: for so I am commanded.

13. Comedetis, inquam, illam in loco sancto: quia in statutum tibi et in statutum iiliis tuis est de oblationibus ignitis Jehovae: quia sic jussus sum.

14. And the wave-breast and heave-shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they be thy due, and thy sons’ due, which are given out of the sacrifices of peace-offerings of the children of Israel.

14. Et pectusculum agitationis, et armum elevationis comedetis in loco mundo, tu et filii tui, et filiae tuae tecum: quia in statutum tibi et in statutum filiis tuis data sunt de sacrificiis prosperitatum filiorum Israel.

15. The heave-shoulder and the wave-breast shall they bring, with the offerings made by fire of the fat, to wave it for a wave-offering before the Lord; and it shall be thine, and thy sons with thee, by a statute for ever; as the Lord hath commanded.

15. Armurn elevationis, et pectusculum agitationis cure oblationibus ignitis adipum afferent, ut agites agitatione coram Jehova: et hoc erit tibi et filiis tuis tecum in statutum perpetuum, quemadmodum princepit Jehova.

16. And Moses diligently sought the goat of the sin-offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying,

16. Et hircum oblatum pro peccato requirendo requisivit Moses, et ecce, combustus erat: tum iratus est contra Eleazar et Ithamar filius Aharon relictos, dicendo:

17. Wherefore have ye not eaten the sin-offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the Lord?

17. Cur non comedistis oblationem pro peccato in loco sanctitatis? est enim sanctitas sanctitatum, quum illam dederit vobis ad portandum iniquitatem congregationis, et ad expiandum cos eoram Jehova.

18. Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten in theholy place, as I commanded.

18. Ecce, nequaquam illatus est sanguis ejus in sanctitatem intrinsecus: comedendo comedere debueraris illam in sanctuario, quemadmodum praecepi.

19. And Aaron said unto Moses, Behold, this day have they offered their sin-offering and their burnt-offering before the Lord; and such things have befallen me: and if I had eaten the sin-offering to-day, should it have been accepted in the sight of the Lord?

19. Loquutus est autem Aharon ad Mosen, Ecce, hodie obtulerunt oblationem suam pro peccato, et holocaustum suum coram Jehova: et evenerunt mihi talia, et, si comedissem oblationem pro peccato bodie, nunquid placuisset in oculis Jehovae?

20. And when Moses heard that, he was content.

20. Postquam id audivit Moses: placuit ei.

24. This is it, that belongeth to the Levites. The age is here prescribed when the Levites should begin and end the execution of their office. God commands them to commence in their 25th year and grants them their dismissal in their 50th; and for both these provisions there is very good reason. For, if they had been admitted in early youth, their levity might have greatly detracted from the reverence due to sacred things: not only because those, whose manhood is not yet mature, are generally given to pleasure and intemperance, but because either by negligence, or levity, or want of thought, or ignorance and error, they might have made many grievous mistakes in the service of God; and, whilst they were by no means fitted to exercise their charge until they should have attained prudence and gravity, so also, lest they should fail from old age, it was right that they should be seasonably dismissed; for as we have before said, their duties were laborious, and such as demanded bodily strength. If, however, any should choose to make an application of this to the pastoral office, it should be generally remembered, that none should be chosen to it except such as have already given proofs of their moderation, and float those who diligently devote themselves to it should not be unreasonably pressed upon, nor should more be required of them than their ability can bear; for some foolishly count their years, as if it were a sin to choose a pastor before his 24th year, although he might be otherwise fully provided with the necessary qualifications.

Numbers 3

Numbers 3:5-10

5. And the LORD spake unto Moses, saying,

5. Loquutus est autem Jehova ad Mosen, dicendo:

6. Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him.

6. Appropinquare fac tribum Levi, et siste eam coram Aharone sacerdote, ut ministret ei.

7. And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle.

7. Et custodiant custodiam ejus, et custodiam universi coatus coram tabernaculo conventionis, ut exequantur cultum tabernaculi.

8. And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle.

8. Custodiant quoque omnia utensilia tabernaculi conventionis, custodiamque filiorum Israel, ut exequantur culture tabernaculi.

9. And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel.

9. Da inquam Levitas ipsi Aharon, et filiis ejus: dati, dati namque sunt illi ex filiis Israel.

10. And thou shalt appoint Aaron and his sons, and they shall wait on their priest’s office: and the stranger that cometh nigh shall be put to death.

10. Aharon autem et filios ejus praeficies, custodientque sacerdotium suum: externus sane qui accesserit morietur.

CHAPTER 8

Nu 8:1-4. How the Lamps Are to Be Lighted.

1. the Lord spake unto Moses--The order of this chapter suggests the idea that the following instructions were given to Moses while he was within the tabernacle of the congregation, after the princes had completed their offering. But from the tenor of the instructions, it is more likely that they were given immediately after the Levites had been given to the priests (see on Nu 3:1-4:49), and that the record of these instructions had been postponed till the narrative of other transactions in the camp had been made [Patrick].

2. Speak unto Aaron, &c.--The candlestick, which was made of one solid, massive piece of pure gold, with six lamps supported on as many branches, a seventh in the center surmounting the shaft itself (Ex 25:31; 37:17), and completed according to the pattern shown in the mount, was now to be lighted, when the other things in the sanctuary began to be applied to religious service. It was Aaron's personal duty, as the servant of God, to light His house, which, being without windows, required the aid of lights (2Pe 1:19). And the course he was ordered to follow was first to light the middle lamp from the altar-fire, and then the other lamps from each other--a course symbolical of all the light of heavenly truth being derived from Christ, and diffused by His ministers throughout the world (Re 4:5).

the seven lamps shall give light over against the candlestick--The candlestick stood close to the boards of the sanctuary, on the south side, in full view of the table of showbread on the north (Ex 26:35), having one set of its lamps turned towards the east, and another towards the west; so that all parts of the tabernacle were thus lighted up.

Nu 8:5-22. The Consecration of the Levites.

6-7. Take the Levites ... and cleanse them--This passage describes the consecration of the Levites. Although the tribe was to be devoted to the divine service, their hereditary descent alone was not a sufficient qualification for entering on the duties of the sacred office. They were to be set apart by a special ceremony, which, however, was much simpler than that appointed for the priests; neither washing nor anointing, nor investiture with official robes, was necessary. Their purification consisted, along with the offering of the requisite sacrifices (Le 1:4; 3:2; 4:4), in being sprinkled by water mixed with the ashes of a red heifer (Nu 19:9), and shaved all over, and their clothes washed--a combination of symbolical acts which was intended to remind them of the mortification of carnal and worldly desires, and the maintenance of that purity in heart and life which became the servants of God.

9-10. thou shalt gather the whole assembly of the children of Israel together, &c.--As it was plainly impossible that the whole multitude of the Israelites could do this, a select portion of them must be meant. This party, who laid their hands upon the Levites, are supposed by some to have been the first-born, who by that act, transferred their peculiar privilege of acting as God's ministers to the Levitical tribe; and by others, to have been the princes, who thus blessed them. It appears, from this passage, that the imposition of hands was a ceremony used in consecrating persons to holy offices in the ancient, as, from the example of our Lord and His apostles, it has been perpetuated in the Christian Church.

11-13. And Aaron shall offer the Levites--Hebrew, "as a wave offering"; and it has been thought probable that the high priest, in bringing the Levites one by one to the altar, directed them to make some simple movements of their persons, analogous to what was done at the presentation of the wave offerings before the Lord. Thus were they first devoted as an offering to God, and by Him surrendered to the priests to be employed in His service. The consecration ceremonial was repeated in the case of every Levite who was taken (as was done at a later period) to assist the priests in the tabernacle and temple. (See on 2Ch 29:34).

14. and the Levites shall be mine--that is, exempt from all military duty or secular work--free from all pecuniary imposition and wholly devoted to the custody and service of the sanctuary.

15. after that, shall the Levites go in to do the service of the tabernacle of the congregation--into the court, to assist the priests; and at removal into the tabernacle--that is, into the door of it--to receive the covered furniture.

19. to make an atonement for the children of Israel, &c.--to aid the priests in that expiatory work; or, as the words may be rendered, "to make redemption for" the Levites being exchanged or substituted for the first-born for this important end, that there might be a sanctified body of men appointed to guard the sanctuary, and the people not allowed to approach or presumptuously meddle with holy things, which would expose them to the angry judgments of Heaven.

24. from twenty and five years old, &c.--(Compare Nu 4:3). They entered on their work in their twenty-fifth year, as pupils and probationers, under the superintendence and direction of their senior brethren; and at thirty they were admitted to the full discharge of their official functions.

25. from the age of fifty years they shall cease waiting upon the service thereof, &c.--that is, on the laborious and exhausting parts of their work.

26. But shall minister with their brethren--in the performance of easier and higher duties, instructing and directing the young, or superintending important trusts. "They also serve who only wait" [Milton].

The seven lamps shall give light - The whole seven shall be lighted at one time, that seven may be ever burning.

This work of the candlestick, etc. - See many curious particulars relative to this candlestick, See the note on Exo 25:31 and Exo 25:39 (note). The candlestick itself was an emblem of the Church of Christ; the oil, of the graces and gifts of the Spirit of God; and the light, of those gifts and graces in action among men. See Rev 1:12-20. God builds his Church and sends forth his Spirit to dwell in it, to sanctify and cleanse it, that it may be shown unto the world as his own workmanship. The seven lights in the candlesticks point out the seven Spirits of God, the Holy Ghost being thus termed, Rev 3:1, from the variety and abundance of his gifts and influences; seven being used among the Hebrews to denote any thing full, complete, and perfect. A candlestick or lamp without oil is of no use; oil not burning is of no use. So a Church or society of religious people without the influence of the Holy Ghost are dead while they have a name to live; and if they have a measure of this light, and do not let it shine by purity of living and holy zeal before men, their religion is neither useful to themselves nor to others. Reader, it is possible to be in the Church of God and not be of that Church; it is possible to have a measure of the Spirit and neither profit nor be profited. Feel this dreadful possibility, and pray to God that thou be not a proof of it.

Sprinkle water of purifying - מי חטאת mey chattath, water of sin, or water of the sin-offering. As this purifying water was made by the ashes of the red heifer, cedar-wood, hyssop, and scarlet; and the heifer herself was sacrificed, and her blood sprinkled seven times before the tabernacle, Num 19:3-6; she may be considered as a proper sacrifice for sin, and consequently the water thus prepared be termed the water of the sin-offering. As the ashes were kept ready at hand for purifying from all legal pollutions, the preparation might be considered as a concentration of the essential properties of the sin-offering, and might be resorted to at all times with comparatively little expense or trouble, and no loss of time. As there were so many things by which legal pollution might be contracted, it was necessary to have always at hand, in all their dwellings, a mode of purifying at once convenient and inexpensive.

As the water by which the Levites were here purified must have been the water prepared from the ashes of the red heifer, this ordinance was undoubtedly instituted before this time, though not described till Num 19:1-10 of this book; but that chapter might be in connection with any of the preceding ordinances, as well as where it is now found.

We see from Heb 9:13, Heb 9:14, that these ashes mingled with water, and sprinkled on the unclean, and which sanctified to the purification of the flesh, were intended to typify the blood of Christ, which purges the conscience from dead works to serve the living God, Heb 9:15; for as without this sprinkling with the water of the sin-offering the Levites were not fit to serve God in the wilderness, so without this sprinkling of the blood of Christ no conscience can be purged from dead works to serve the living God. See the notes on Num 19:1-10 (note).

Shall put their hands upon the Levites - It has been argued from this that the congregation had a part in the appointment of their own ministers, and that this was done by the imposition of hands. However that may be, it appears that what was done on this occasion meant no more than that the people gave up this whole tribe to God in place of their firstborn; and that by this act they bound themselves to provide for them who, because of their sacred service, could follow no secular work. And surely it was right, that they who served the altar should live by the altar. The ministers of God perform offices for the people which the people cannot perform for themselves; and nothing can be more reasonable than that the people should give them the necessaries and comforts of life while they are thus employed in their behalf.

For all the first-born - are mine - See the manner of redeeming the first-born, Num 18:6.

And Aaron made an atonement for them - Though the Levites had been most solemnly consecrated to the Lord's service, and though all legal washings and purifications were duly performed on the occasion, yet they could not approach God till an atonement had been made for them. How strange is it, after all these significations, of the will and purpose of God relative to man, that any priest or any people will attempt to draw nigh to God without an atonement! As sure as God hath spoken it, there is no entrance into the holiest but through the blood of Jesus, Heb 10:19, Heb 10:20.

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.

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.

When thou lightest the lamps - The priests lighted the middle lamp from the fire of the altar; and the rest one from another; signifying that all light and knowledge comes from Christ, who has the seven spirits of God, figured by the seven lamps of fire. Over against the candlestick - On that part which is before the candlestick, Heb. over against the face of the candlestick - That is, in that place towards which the candlestick looked, or where the candlestick stood in full view, that is, upon the north - side, where the table of shew - bread stood, as appears from hence, because the candlestick stood close to the boards of the sanctuary on the south - side, Exo 26:35. And thus the lights were on both sides of the sanctuary, which was necessary, because it was dark in itself, and had no window.

Of beaten gold - Not hollow, but solid gold, beaten out of one piece, not of several pieces joined or soldered together.

Of purifying - Heb. of sin, that is, for the expiation of sin. This water was mixed with the ashes of a red heifer, Num 19:9, which therefore may seem to have been prescribed before, though it be mentioned after; such kind of transplacings of passages being frequent in scripture. Shave all their flesh - This external rite signified the cutting off their inordinate desire of earthly things and that singular purity of heart and life which is required in the ministers of God.

A young bullock - The same sacrifice which was offered for a sin - offering for the whole congregation, because the Levites came in the stead of all the first - born, who did in a manner represent the whole congregation.

The children of Israel - Not all of them, which was impossible, but some in the name of all the princes or chiefs of each tribe, who used to transact things in the name of their tribes. Put their hands - Whereby they signified their transferring that right of ministering to God from the first - born in whose hands it formerly was, to the Levites, and their entire resignation and dedication of them to God's service.

For an offering - Heb. for a wave - offering. Not that Aaron did so wave them, which he could not do, but that he caused them to imitate that motion, and to wave themselves toward the several parts of the world: whereby they might signify their readiness to serve God, according to their capacity wheresoever they should be.

Lay their hands - To signify that they were offered by them and for them.

Set the Levites before Aaron - Give the Levites to them, or to their service. Unto the Lord - For to him they were first properly offered, and by him given to the priests in order to his service.

Go in - Into the court, where they were to wait upon the priests at the altar of burnt - offering; and, at present, into the tabernacle, to take it down and set it up.

To do the service of Israel - To serve God in their stead, to do what otherwise they had been obliged to do in their own persons. To make an atonement - Not by offering sacrifices, which the priests alone might do, but by assisting the priests in that expiatory work, and by a diligent performance of all the parts of their office, whereby God was pleased both with them and with the people. That there be no plague - This is added as a reason why God appointed them to serve in the tabernacle, that they might guard it, and not suffer any of the people to come near it, or meddle with holy things, which if they did, it would certainly bring a plague upon them.

In the tabernacle - By way of advice, and assistance in lesser and easier works.

2 Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick .

(i. e.) Either 1. On every side of the candlestick. So the candlestick is here put for the bulk or shaft of the candlestick, as Exod. 25. 34, 35. and the lamps, when they were lighted were put into the branches of the candlestick, and taken out upon occasion. Thus the meaning is, that all the lamps were to be lighted on that part which was towards the middle, looking that way whence they had their light; for the middle lamp was lighted with the fire of the altar, and from that the other lamps received light. But against this sense it is objected, that the lamps could not be other wise ordered, but that they must give light round about the candlestick, and therefore that sense seems to make this direction idle and frivolous. Or 2. On that part which is before the candlestick, Heb. over against the face of the candlestick, i. e. in that place towards which the candlestick looked or where the candlestick stood in full view, i. e. upon the Northside, where the Table of Shew-bread stood, as appears from hence, because the candlestick stood close to the boards of the Sanctuary on the south-side, Exod. 26. 35. And thus the lights were on both▪ sides of the Sanctuary, which was fit and necessary, because it was wholly dark in it self, and had no window in it.

Marginal references: Exod. 25. 37. and 40. 25.

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 shewed Moses, so he made the candlestick.

Not hollow, but solid and massie gold, beaten out of one piece, and not of several pieces joined or sodered together. See Exod. 25. 18, 31. and 37. 17.

Marginal references: Exod. 25. 31.; Exod. 25. 18.; Exod 25. 40.

6 Take the Levites from among the children of Israel, and cleanse them.

Or, wash or [illegible: 1 word] them▪ which [illegible: 1 word] also done with the Priests and others when they were to [illegible: 1 word] oach to God and his service. See Exod. 19. 10, 15. Levit. 14. [illegible: 1+ letters].

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 cloths, and so make themselves clean.

Heb. Of sin, (i e.) for the expiation of sin. This water was mixed with the ashes of a red hei[illegible: 1+ letters]er, Numb. 19. 9. which therefore may seem to have been prescribed before, though it be mentioned after, such kind of transplacings of passages being frequent in Scripture.

Which external rite signified the cutting off their inordinate concupiscences of earthly things, and that singular purity of heart and life which is required in the Ministers of God. See Isa. 52. 11. 2 Tim. 2. 21.

Marginal references: Heb. of sin. chap. 19. 9.; Heb. let them cause a rasor to pass over, &c.

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.

The same sacrifice which was offered for a sin-offering for the whole congregation, Levit. 4. because the Levites came in the stead of all the first-born; which did in a manner represent the whole congregation.

Marginal references: Lev. 2. 2.

10 And thou shalt bring the Levites before the LORD, and the children of Israel shall put their hands upon the Levites g.

Not all of them, which was impossible, but some in the name and stead and by the appointment of all, to wit, either the first-born, or rather the Princes or Chiefs of each Tribe, who used to transact things in the name of their Tribes. Whereby they signified their transferring of that right of Ministring to God from the first-born in whose hands it formerly was, unto the Levites, and their renouncing of their interest in the Levites, from whom they might otherwise have expected help by their persons or purses, as they di[illegible: 1+ letters] from other Tribes, in their common concernments, and [illegible: 1 word] intire resignation and dedication of them to God, service; as the person offering by laying his hand upon the head of his [illegible: 1 word], Levit. 1. 4. signified his translation of his guilt upon the beast and his dedication of it unto God.

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.

Heb. For a wave-offering. Of which see Exod. 29. 24. Not that Aaron did so wave them, which he could not do, but that he caused or commanded them to imitate that motion and to wave themselves towards the several parts of the world: whereby they might signifie their readiness to serve God according to their capacity wheresoever they should be. Though the word may be taken more generally for any offering made to God, as Exod. 35. 22.

Marginal references: [illegible: 1 word]; [illegible: 1 word] [illegible: 1 word].; Heb. [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] to [illegible: 1 word] ▪ &c.

23 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.

To signifie, that they were offered by them and for them. See Exod. 29. 16, 19. Levit. 1. 4. and 3. 2. and 4. 4.

13 And thou shalt set the Levites before Aaron and before his sons and offer them for an offering unto the LORD .

(i. e.) Put them into the power of Aaron and his sons, to employ them in holy ministrations: for so that phrase is sometimes used, as Gen. 13. 9. the land is before thee, i. e. in thy power, to use or enjoy it. Or, setting the Levites before them, did signifie the giving the Levites to them or to their service.

For to him they were first properly offered, and by him given to the Priests in order to his service.

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.

To wit, into the Court, where they were to wait upon the Priests at the Altar of burnt-offering; and, at present, into the Tabernacle, to take it down and set it up.

16 For they are wholly given unto me from among the children of Israel: in stead of such as open every womb, even in stead of the first-born of all the children of Israel have I taken them unto me.

By the peoples consent, as well as taken (as it follows) by my choice and command. See Numb. 3. 9.

Marginal references: chap. 3. 13. Exod. 13. 2. Luk. 2. 23.

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 high unto the sanctuary.

(i. e.) To serve God in their stead and behalf, to do what otherwise they had been obliged to do in their own persons.

How in it, see on ver. 15.

Not by offering sacrifices, which the Priests alone might do, but by assisting the Priests in that expiatory work, and by a diligent performance of all the parts of their office, whereby God was pleased both with them and with the people.

This is added as a reason why God appointed them to serve in or about the Tabernacle, that they might watch and guard it, and not suffer any of the people to come near it, or meddle with holy things, which if they did, it would certainly bring a plague upon them.

Marginal references: chap. 3. 9.; Heb. given.; chap. 1. 53.

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.

Which was done by washing and sprinkling and sacrifices. See Levit. 15. 13, 14, 15. Numb. 19. 11, &c.

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.

In their presence, and by their direction and appointment.

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.

See on Numb. 4. 3.

Marginal references: 1 Chron. 23. 24. Num. 1. 3.; Heb. to w[illegible: 1+ letters] the warfar[illegible: 1+ letters] of, &c.

25 And from the age of fifty years they shall cease waiting upon the service thereof , and shall serve no more:

(i. e.) Upon the difficult and cumbersome part of their work.

Marginal references: Heb. [illegible: 1 word] from the [illegible: 1 word] of the service.

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.

By way of advise, and assistance in lesser and easier works.

Num 8:1-4

Consecration of the Levites. - The command of God to consecrate the Levites for their service, is introduced in Num 8:1-4 by directions issued to Aaron with regard to the lighting of the candlestick in the dwelling of the tabernacle. Aaron was to place the seven lamps upon the candlestick in such a manner that they would shine פּניו אל־מוּל. These directions are not a mere repetition, but also a more precise definition, of the general instructions given in Exo 25:37, when the candlestick was made, to place the seven lamps upon the candlestick in such a manner that each should give light over against its front, i.e., should throw its light upon the side opposite to the front of the candlestick. In itself, therefore, there is nothing at all striking in the renewal and explanation of those directions, which committed the task of lighting the lamps to Aaron; for this had not been done before, as Exo 27:21 merely assigns the daily preparation of the candlestick to Aaron and his sons; and their being placed in the connection in which we find them may be explained from the signification of the seven lamps in relation to the dwelling of God, viz., as indicating that Israel was thereby to be represented perpetually before the Lord as a people causing its light to shine in the darkness of this world. And when Aaron is commanded to attend to the lighting of the candlestick, so that it may light up the dwelling, in these special instructions the entire fulfilment of his service in the dwelling is enforced upon him as a duty. In this respect the instructions themselves, coupled with the statement of the fact that Aaron had fulfilled them, stand quite appropriately between the account of what the tribe-princes had done for the consecration of the altar service as representatives of the congregation, and the account of the solemn inauguration of the Levites in their service in the sanctuary. The repetition on this occasion (Exo 27:4) of an allusion to the artistic character of the candlestick, which had been made according to the pattern seen by Moses in the mount (Exo 25:31.), is quite in keeping with the antiquated style of narrative adopted in these books.

Num 8:5-7 Consecration of the Levites for their service in the sanctuary. - The choice of the Levites for service in the sanctuary, in the place of the first-born of the people generally, has been already noticed in Num 3:5., and the duties binding upon them in Num 4:4. But before entering upon their duties they were to be consecrated to the work, and then formally handed over to the priests. This consecration is commanded in Num 8:7., and is not called קדּשׁ, like the consecration of the priests (Exo 29:1; Lev 8:11), but טהר to cleanse. It consisted in sprinkling them with sin-water, shaving off the whole of the hair from their bodies, and washing their clothes, accompanied by a sacrificial ceremony, by which they were presented symbolically to the Lord as a sacrifice for His service. The first part of this ceremony had reference to outward purification, and represented cleansing from the defilement of sin; hence the performance of it is called התחטּא (to cleanse from sin) in Num 8:21. “Sprinkle sin-water upon them.” The words are addressed to Moses, who had to officiate at the inauguration of the Levites, as he had already done at that of the priests. “Water of sin” is water having reference to sin, designed to remove it, just as the sacrifice offered for the expiation of sin is called חטּאת (sin) in Lev 4:14, etc.; whilst the “water of uncleanness” in Num 19:9, Num 19:13, signifies water by which uncleanness was removed or wiped away. The nature of this purifying water is not explained, and cannot be determined with any certainty. We find directions for preparing sprinkling water in a peculiar manner, for the purpose of cleansing persons who were cured of leprosy, in Lev 14:5., 50ff.; and also for cleansing both persons and houses that had been defiled by a corpse, in Num 19:9. Neither of these, however, was applicable to the cleansing of the Levites, as they were both of them composed of significant ingredients, which stood in the closest relation to the special cleansing to be effected by them, and had evidently no adaptation to the purification of the Levites. At the same time, the expression “sin-water” precludes our understanding it to mean simply clean water. So that nothing remains but to regard it as referring to the water in the laver of the sanctuary, which was provided for the purpose of cleansing the priests for the performance of their duties (Exo 30:18.), and might therefore be regarded by virtue of this as cleansing from sin, and be called “sin-water” in consequence. “And they shall cause the razor to pass over their whole body,” i.e., shave off all the hair upon their body, “and wash their clothes, and so cleanse themselves.” תּער העביר is to be distinguished from גּלּח. The latter signifies to make balk or shave the hair entirely off, which was required of the leper when he was cleansed (Lev 14:8-9); the former signifies merely cutting the hair, which was part of the regular mode of adorning the body. The Levites also were not required to bathe their bodies, as lepers were (Lev 13:8-9), and also the priests at their consecration (Lev 8:6), because they were not affected with any special uncleanness, and their duties did not require them to touch the most holy instruments of worship. The washing of the clothes, on the other hand, was a thing generally required as a preparation for acts of worship (Gen 35:2; Exo 19:10), and was omitted in the case of the consecration of the priests, simply because they received a holy official dress. הטּהרוּ for הטּהרוּ, as in 2Ch 30:18.

Num 8:8

After this purification the Levites were to bring two young bullocks, one with the corresponding meat-offering for a burnt-sacrifice, the other for a sin-offering.

Num 8:9

Moses was then to cause them to draw near before the tabernacle, i.e., to enter the court, and to gather together the whole congregation of Israel, viz., in the persons of their heads and representatives.

Num 8:10

After this the Levites were to come before Jehovah, i.e., in front of the altar; and the children of Israel, i.e., the tribe-princes in the name of the Israelites, were to lay their hands upon them, not merely “as a sign that they released them from the possession of the nation, and assigned them and handed them over to Jehovah” (Knobel), but in order that by this symbolical act they might transfer to the Levites the obligation resting upon the whole nation to serve the Lord in the persons of its first-born sons, and might present them to the Lord as representatives of the first-born of Israel, to serve Him as living sacrifices.

Num 8:11

This transfer was to be completed by Aaron’s waving the Levites as a wave-offering before Jehovah on behalf of the children of Israel, i.e., by his offering them symbolically to the Lord as a sacrifice presented on the part of the Israelites. The ceremony of waving consisted no doubt in his conducting the Levites solemnly up to the altar, and then back again. On the signification of the verb, see at Lev 7:30. The design of the waving is given in Num 8:11, viz., “that they might be to perform the service of Jehovah” (Num 8:24-26 compared with Num 4:4-33).

Num 8:12-19

The Levites were then to close this transfer of themselves to the Lord with a sin-offering and burnt-offering, in which they laid their hands upon the sacrificial animals. By this imposition of hands they made the sacrificial animals their representatives, in which they presented their own bodies to the Lord as a living sacrifice well-pleasing to Him. The signification of the dedication of the Levites, as here enjoined, is still further explained in Num 8:13-19. The meaning of Num 8:13. is this: According to the command already given (in Num 8:6-12), thou shalt place the Levites before Aaron and his sons, and wave them as a wave-offering before the Lord, and so separate them from the midst of the children of Israel, that they may be Mine. They shall then come to serve the tabernacle. So shalt thou cleanse them and wave them. The same reason is assigned for this in Num 8:16, Num 8:17, as in Num 3:11-13 (כּל בּכור for כּל־בּכור, cf. Num 3:13); and in Num 8:18 and Num 8:19, what was commanded in Num 3:6-9 is described as having been carried out. On Num 8:19 see Num 1:53.

Num 8:20-22

Num 8:20-22 contain an account of the execution of the divine command.

Num 8:23-26 The Levitical period of service is fixed here at twenty-five years of age and upwards to the fiftieth year. “This is what concerns the Levites,” i.e., what follows applies to the Levites. “From the age of twenty-five years shall he (the Levite) come to do service at the work of the tabernacle; and at fifty years of age shall he return from the service of the work, and not work any further, but only serve his brethren at the tabernacle in keeping charge,” i.e., help them to look after the furniture of the tabernacle. “Charge” (mishmereth), as distinguished from “work,” signified the oversight of all the furniture of the tabernacle (see Num 3:8); “work” (service) applied to laborious service, e.g., the taking down and setting up of the tabernacle and cleaning it, carrying wood and water for the sacrificial worship, slaying the animals for the daily and festal sacrifices of the congregation, etc.

The Lights of the Sanctuary. (b. c. 1490.)

1 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.

Directions were given long before this for the making of the golden candlestick (Exod. xxv. 31), and it was made according to the pattern shown to Moses in the mount, Exod. xxxviii. 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, v. 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 (Ps. xviii. 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, ch. vi. 25. The commandment is a lamp, Prov. vi. 23. The scripture is a light shining in a dark place, 2 Pet. i. 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. iv. 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, Matt. v. 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.

The Consecration of the Levites. (b. c. 1490.)

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.

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 (ch. iii. 6, 15), that they might be employed in the service of the tabernacle. Now here we have directions given for their solemn ordination (v. 6), and the performance of it, v. 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. xiv. 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 (v. 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 (v. 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, (v. 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 (v. 10) might be transferred to these beasts.

IV. The Levites themselves were offered before the Lord for an offering of the children of Israel, v. 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, v. 14. God took them instead of the first-born (v. 16-18), of which before, ch. iii. 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 (v. 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 (v. 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 (v. 11), and then God gives them back to Aaron, v. 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. iv. 8, 11, 12.

VII. The time of their ministration is fixed. 1. They were to enter upon the service at twenty-five years old, v. 24. They were not charged with the carrying of the tabernacle and the utensils of it till they were thirty years old, ch. iv. 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 (v. 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, 1 Tim. iii. 13. Yet indeed gifts are not tied to ages (Job xxxii. 9), but all these worketh that one and the self-same Spirit. Thus was the affair of the Levites settled.

CHAP. VIII.

[non-Latin text not transcribed]

ANd Iehovah spake unto Moses, saying; Speake unto Aaron, and say unto him: when thou makest the lampes to ascend up, the seven lamps shall give light over against the face of the Candlesticke.

And Aaron did so; he made the lampes thereof to ascend up over against the face of the Candlesticke, as Iehovah commanded Moses. And this worke of the Candlesticke was of beaten worke of gold; unto the shaft thereof, unto the floure therof, it was beaten work: according to the patterne which Iehovah had shewed Moses, so he made the Candlesticke. And Iehovah spake unto Moses, saying, Take the Levites frō among the sons of Israel, and cleanse them. And thus shalt thou doe unto them to cleanse them; Sprinkle upon them the sinne water, and let them cause a rasor to passe over all their flesh, and let them wash their clothes and cleanse themselves. And let them take a bullocke; a yongling of the herd; and his Meat-offering, fine flowre mingled with oyle: and a second bullocke a yongling of the herd shalt thou take for a Sin-offring. And thou shalt bring neere the Levites before the tent of the Congregation; and thou shalt gather together the whole Congregation of the sonnes of Israel. And thou shalt bring neere the Levites, before Iehovah: and the sonnes [illegible: 1 word] Israel shall lay their hands upon the Levites.

And Aaron shall wave the Levites for a wave-offering, before Iehovah, offered of the sonnes of Israel; that they may be to serve the service of Iehovah. And the Levites shall lay their hands upon the head of the bullocks, and make thou the one a Sin-offering, and the other a Burnt-offering, unto Iehovah, to make atonement for the Levites.

And thou shalt set the Levites before Aaron, and before his sonnes; and wave them for a wave-offering unto Iehovah.

And thou shalt separate the Levites from among the sonnes of Israel, and the Levites shall be mine. And after that shall the Levites goe in to serve the Tent of the Congregation, and thou shalt cleanse them, and wave them for a wave-offering. For they are given, are given unto me from among the sonnes of Israel; in stead of such as open every wombe, in stead of the first-borne of every one of the sonnes of Israel, I have taken them unto me. For every first-borne of the sons of Israel, is mine; of man, and of beast: in the day that I smote every first-borne in the land of Egypt, I sanctified them unto me. And I have taken the Levites, in stead of every first borne of the sonnes of Israel. And I have given the Levites as given to Aaron and to his sonnes, from among the sonnes of Israel, to serve the service of the sonnes of Israel, [illegible: 1 word] the Tent of the Congregation, and to make atonement for the sonnes of Israel, that there be no plague among the sonnes of Israel, when the sonnes of Israel come nigh unto the Sanctuary. Then did Moses and A[illegible: 1 letter] ron, and all the Congregation of the sonnes of Israel to the Levites; according to all that Iehovah commanded Moses, concerning the Levites, so did the sonnes of Israel unto them. And the Levites purified themselves, and washed their clothes; and Aaron waved them for a wave-offering before Iehovah: and Aaron made atonement for them to cleanse them. And after that went the Levites in to serve their service in the Tent of the Congregation, before Aaron and before his sonnes: as Iehovah had commanded Moses concerning the Levites, so did they unto them.

And Iehovah spake unto Moses, saving, This is it, that belongeth unto the Levites, [illegible: 1 word] five and twentie yeeres old, and upward; hee shall goe in to warre the war-fare in the service of the Tent of the Congregation.

And from the age of fiftie yeares, he shall returne from the warfare of the service, and shal not serve any more. But he shall minister with his brethren in the Tent of the Congregation, to keepe the charge; and shall not serve the service: thus shalt thou doe unto the Levites in their charges.

Annotations. Here beginneth the 36 Lecture of the [non-Latin text not transcribed] Law; see the annotations on Gen. 6. 9. LAmpes to ascend] that is, to burne, as the Chaldee translateth: so in Exod. 25. 37. and 27. 20. Levit. 24. 2. The Greeke interpreteth, when thou shalt set up the lampes, to wit, upon the branches of the Candlesticke: howbeit in the next verse, the Greeke translateth, he kindled. As the Princes of the twelve tribes (in the former Chapter) offered to the dedication of the Altar; whereby the sanctified workes of the body of the Church was signified: so here followeth the like, touching the Ministers, both Priests and Levites, which tribe offered nothing at the former dedication. over against the face of the Candlestick] that is, towards the middlemost of the seven branches: for this word Candlestick, sometime comprehendeth the whole, consisting of the shaft and seven branches joyntly, Ex. 25. 31. sometime the middle branch wch went rightup from the shaft, out of which the six other bowed branches proceeded, Ex. 25. 34, 35. So the meaning is, that all the lamps should be lighted on that part which was toward the middest, as looking all to it, from whence they first arose and had their light. For they used to light the middlemost lamp, from the fire on the Altar, and all the other lampes were lighted from the middle lampe, and others next them, as is noted on Ex. 27. 21. The Hebrewes say, The six lamps that were fastned unto the six branches that went out of the Candlestick, all of them bad their faces towards the middlemost lampe which was on the branch of the Candlesticke: and this middlemost lampe, the face of it was towards the most holy place, and it is called the Westerne Lampe, Mai [illegible: 1 letter]o[illegible: 1 letter]y in Misn. tom. 3. in Beth habchirah, chap. 3. sect. 8. Accordingly Sol. Iarchi here explaineth this, Over against the face of the Candlesticke, that is, the middle lampe, which is none of the branches but of the body of the Candlesticke. The seven lampes shall give light; six which are upon the six branches, the three that are Eastward, having the wickes in them turned towards the middlemost; and so the three that are Westward, having the tops of the wickes towards the middlemost. This Law God briefly gave before in Exod. 25. 37. Verse 4. And this worke] or, And this was the worke of the Candlesticke; or of the Light vessell. The making hereof is described in Exod. 25. 31—39. and 37. 17—24. beaten worke] in Greeke, strong (or solid;) meaning, it was sound, not hollow, beaten with the hammer out of one peece, not of many peeces: understanding the whole Candlesticke with the branches, bowles, knops, and flowers. But the Lamps were made a part, (as were the [illegible: 1 letter]ongs and snuffe dishes.) Ex. 37. 23. and were set upon the tops of the seven branches. So Chazkuni noteth on Ex. 25. that the lampswere vessels by themselves, and might be removed from the branches. unto the shaft, &c.] that is, both the shaft and the flower (which the Chaldee calleth Lilie, and the Greeke Lilies.) were of beaten worke. This Sol. Iarchi expoundeth thus, as if he should say, the body of the Candlesticke all of it, and all that pertaineth thereto. Maimony in Beth hab[illegible: 2 letters]irah (or treat of the Temple) chap. 3. describeth the manner of the Candlesticke thus; that it had foure bowles (or cups) and two knops, and two flowers in the branch of the Candlesticke, Exod. 25. 34. and moreover a third flower was next to the shaft of the Candlesticke, Num. 8. 4. And it had three feet. And three other knops were on the branch of the Candlestick, from which knops there proceedeth six branches, three on the one side, & three on the other: and in every of them branches were three bowles, and a knop, and a flower, and all made like Almonds. So there were in all, two and twenty bowles, and nine flowers, and eleven knops. And they all were requisite, so that if there wanted one of these two and fortie, it hindred all the rest. The bowles were like the cups of Alexandria, wide at the mouth, and narrow at the bottome. The knops were like the apples (or heads) of leeks, somewhat long like an egge. The flowers were like the flowers of Ammudinis, which are like a dish whose lip is doubled on the outside. The height of the Candlestick was eighteene handbredths [that is three cubits.] The feet and the flower were three hand-bredths: then two handbredths smooth, then a hand-bredth wherein was a bowle, a knop, and a flower. Then two handbredths smooth, & then a handbredth knop; and out of it issued two branches, one on this side, and another on that, which went up as high as the Candlesticke. Then an handbredth smooth, and an hand-bredth knop, with two branches issuing out of it as high also as the Candlesticke. Then an handbredth smooth & an handbredth knop, with two branches issuing from it as high as the Candlesticke. Then two handbredths smooth, so there remained three handbredths, wherein were three bowles, a knop, and a flower. And there was a stone before the Candlesticke, wherein were three steps, on which the Priest stood and trimmed the Lampes; and upon it he set downe the vessell of oyle, and the tongs, and the snuffe-dishes, when he trimmed the Lamps. Other things touching the manner of trimming them, and the measure of oyle in every one, are noted on Exod. 27. 21. This Candlesticke figured the Law of God shining in the Tabernacle of his Church, with the oyle of grace, in the seven lampes which are the seven spirits of God, Rev. 4. 5. The Commandement is a Lampe, and the Law a light, Prov. 6. 23. so is the propheticall word, as a light shining in a darke place, 2 Pet. 1. 19. And as the Candlesticke was of solid beaten worke, and the oyle of beaten olive, Levit. 24. 2. so is the preaching and practise of the Law, laborious and with much affliction, 2 Tim. 1. 8. and 2. 3. And the worke of Christ, and of his Ministers, was signified by the Priests continuall ordering and trimming of these Lamps; & the lighting of one Lamp from another, shewed the opening and inlightning of one place of Scripture by another; and the middle Lampe lighted from the fire of the Altar, signified that the fountaine of all light and knowledge commeth from Christ, who hath the seven spirits of God, Revel. 3. 1. figured by the seven lamps of fire, Rev. 4. 5. The varietie of cups, knops and flowers, taught the sundry things that are in the scriptures, histories, precepts, prophesies, parables, &c. And as seven is the number of perfection: so by the seven branches and lamps, the full perfection of the Scriptures is shewed, which are able to make us wise unto salvation, through the faith which is in Christ Iesus; and perfect, throughly furnished unto every good worke, 2 Tim. 3. 15, 16, 17. This Candlestick, might also be a figure of the Church, shining as lights in the world, and holding forth the word of life, Phil. 2. 15, 16. (as the seven golden Candl-sticks, in Revel. 1. 20. were the seven Churches in Asia, in the middest of which, Christ our great high Priest walked to order their light, and to powre the oyle of his grace into their lamps:) which Church is in nature one in Christ, though it hath many particular Churches, as branches out of one stocke; the chiefe branch whereof was the Church of Israel; from whose light we all receive light, they having first received the Oracles of God. See Rom. 3. 2. and 11. 16, 17, 18, &c. 2 Pet. 1. 19. So the state of the Church by the word and Spirit of God is set forth by a vision of the Candlestick, whose lamps are filled with oyle from two olive trees, Zach. 4. Rev. 11. and Iohn the Baptist a preacher of the word of grace, is called a burning and shining lamp, Ioh. 5, 3 5. the patterne] Hebr. the shew or vision, appearance, that is, the patterne shewed, as Exod. 25. 40. This teacheth that no other ground or forme of doctrine, or of the Church, is to be brought in, than that which is shewed of God, 2 Tim. 1. 13. 1 Tim. 1. 3, 4. & 3. 15. Mat. 28. 20. Eccl. 12. 11, 12. Vers. 6. Levites] the residue of the tribe of Levi, besides the Priests, whose consecration is described in Levit. 8. unto whom the other Levites were adjoyned to assist them in the service of Gods Sanctuarie, as was signified before, in Num. 3. 6. &c. but their consecration is shewed in this chapter. from among the sonnes] hereupon the Levites, as in office, so in name are distinguished from the other Israelites, as are also the Priests from the Levites, 1 Chron. 9. 2. the Israelites, the Priests, the Levites, and the Nethinims. cleanse them] or purifie them, after the manner following. This though it were the dutie of all the people, to be cleane and pure when they came to the Sanctuary, 2 Chron. 23. 19. 2 Cor. 7. 1. yet in speciall manner it belonged to the ministers, which did beare the vessels of the Lord, Esai. 52. 11. Ezr. 6. 20. so the Apostles among other graces wherby they approved themselves as the ministers of God, nameth one to be by purenesse, 2 Cor. 6. 4. 6. Verse 7. Sin-water] that is, the water of purification from sin, which was made with the ashes of an heiffer, whereof the Law is after given in Nu[illegible: 1 letter] 19. As the sacrifice that maketh expiation for [illegible: 1 word], is called the sin (offring;) so this purifying water is called the water of sinne, which the Greeke expoundeth the water of purification. And this water sprinkled on the uncleane, sanctified to the purifying of the flesh: but figured the bloud of Christ, which purgeth the conscience from dead work[illegible: 1 letter], to serve the living God, Heb. 9. 13, 14. all their [illegible: 1 word] in Greeke, all their body, that is, shave off all the[illegible: 1 letter]r haire; which was another signe of purification, as in the cleansing of the Leper, he shaved off all his haire, Lev. 14. 8, 9. and in the cleansing of the polluted Nazirite, Num. 6. 9. So the Levites which were in themselves as lepers, that is, sinners, are cleansed through faith in Christ. their clothes their garments; an other rite used in purifying the uncleane, Exod. 19. 10. Levit. 14. 9. and 15. 5. By these three rites were signified the purifying from sin of all sorts, inward and outward; from all f[illegible: 2 letters]thinesse of the flesh and spirit, 2 Cor. 7. 1. of the hear: and conscience, of the body, and of the conver[illegible: 1 letter]ation, Heb. 10. 22. Which purenesse is in speciall required of the ministers, whom the Lord take[illegible: 2 letters] for his service, as he did the Priests and Lev[illegible: 1 span]. Esai. 66. 21. and generally of all Christians, called also the Priests and Ministers of God, Esai. 61. 6. Rev. 1. 6. whose garments are washed and made white in the bloud of the Lambe (Christ) that they may serve him day and night in his Temple, Rev. 7. 9. 14, 15. and cleanse] or, purifie themselves, by repentance and faith in God; without which all outward rites availed nothing. Or, cleanse themselves by washing their bodies in water, as did other uncleane persons, Levit. 14. 8. and 15. 5. so the Chaldee called Ionathans, expoundeth it [illegible: 1 word] cleansing in water. The Greeke translateth, [illegible: 1 word] they shall be pure. Vers. 8. yongling of the herd] or, yong oxe, of the second yeere: see the notes on Exod. 29. 1. where the like was brought for the Priests. This was for a Burnt-offring, to make atonement for the Levites, vers. 12. and as Chazkuni here observe[illegible: 1 letter], for the consecration of their service. The forme[illegible: 1 letter] cleansings were to take away sin: these sacrifices after, were also to reconcile them unto God in Christ, whom all sacrifices figured, Heb. 9. 12. and 10. 5—10. his Meat-offring] speaking as of a thing knowne: now the ordinary Meat-offering for a bullock, was three tenth deales of fine [illegible: 1 word] mingled with oyle; & for a drink-offring, half an H[illegible: 1 span] of wine, Num. 28. 12. 14. See the annotations there. And of the Meat-offring, see Lev. 2. a second [illegible: 1 word] locke] that is, an other bullocke, which though it is the second here named, yet was it first offered, v. 1[illegible: 1 letter]. Lev. 8. 14. 18. and 14. 19. And no bullock was [illegible: 1 word] fred for sin, saue the sin of the high Priest, or of the congregation, Lev. 4. 3. 13. 14. 22. 23. and the L[illegible: 1 letter] vites now taken for all the first-born of Israel, o[illegible: 1 span] such a sin-offring as the whole congregation sh[illegible: 1 span] Verse 9. the whole] or, all the congrega[illegible: 1 span] because the thing concerned them all to know and to approve, the Levites being now taken [illegible: 1 span] stead of their first-borne, vers. 18, 19. So all the Congregation was assembled at the Consecration of the Priests, Levit. 8. 3, 4. Verse 10. the sonnes of Israel] that is, some of the chiefe of them, (as the first borne) in the name of the rest, shall lay or impose hands on the Levites. which rite was kept at the ordination of officers both in the Old Testament and in the New, Act. 6. 6. and 13. 3. Chazkuni here expoundeth it thus, The sons of Israel, that is, the first-borne which were in Israel; for the Levites gave an atonement for them: and every first-borne layed on (hands) on (the Levite) that was for him. This ordinance fitted the present businesse, for the Levites being taken to serve the service of the sonnes of Israel, & in stead of every first-borne, and [illegible: 1 word] make atonement for them, verse 18, 19. and offered by them, verse 11. they were by this signe, to put the charge and service of the Church upon them, and to consecrate them unto God in their name. And herein they figured the Church of Christ, called the generall assembly and Church of the first-borne, which are written in heaven, Heb. 12. 23. Verse 11. wave the Levites] this waving the Greeke expoundeth separate; which word is used for the ministers of Christ; as Separate me Barnabas and Saul, for the worke whereunto I have called them, Act. 13. 2. so in Rom. 1. 1. And here in verse 14. God saith, thou shalt separate the Levites. But [illegible: 1 letter]aving is used for offring, as the sacrifices that were waved or moved to and fro; whereby the troubles and afflictions of the ministers of God were figured: see the annotations on Ex. 29 24, 27. Wave-offring] in Greeke, a gift. So the ministers of the Church are called gifts, Eph. 4. 8. 11. to serve the service] in Greeke, to worke, (or doe) the works of the Lord; so in verse 15. This phrase the Apostle useth, he worketh the worke of the Lord, as I also doe, 1 Cor. 16. 10. so of the Priests and Levites, he saith, that they did work (that is, minister, or serve about) the holy things, 1 Cor. 9. 13. Verse 12. the head] that is, the heads of the bullocks, as the Greeke translateth: but called head, because it was to be done on each of them severally: so Chazkuni explaineth it, on the head of every one of the bullocks. By this rite they testified their faith in Christ, (figured by these sacrifices) from whom they expected forgivenes of sins, & sanctification unto the worke of their ministerie. make thou] in Greeke, thou shalt make, that is, offer to God by the hands of Aaron the Priest. to make atonement] this sheweth the unworthines of all flesh, to minister before God, untill reconciliation be made for their sins by Christ So Paul sheweth mans insuffiency (or unworthines) for such things, and sheweth our sufficiency to be of God, 2 Cor. 2. 16. & 3. 5, 6. Verse 13. shalt set] or, shalt present, shalt make to stand, as a signe that they were given to him and his sonnes; as in verse 19. Verse 14. shall be mine] which the Chaldee explaineth, shalbe ministers before me. See the notes on Num. 16. 9. Verse 15. to serve the Tent] in Greeke, to doe the the works of the Tent: this is explained in v. 19. to serve the service of the sonnes of Israel in the Tent. A like phrase is in Ezek. 48. 18, 19. to serve the citie: and in 2 Chron. 24. 18. they served the groves. and wave them] in Greeke, and give them before the Lord. This is the third time that the waving of the Levites is commanded: Sol. Iarchi faith, that the first (in ver. 11.) respected the Koathites; the second (in vers. 13.) was for the Gershonites; and this third for the Merariees. Verse 16. are given, are given] that is, as the Greeke translateth, they are a gift given: or, the doubling of the word meaneth, they are wholly given: and the gift confirmed, and now presently they were to be imployed in Gods service; see Gen. 41. 32. Giving is sometime used for confirming, as, Thou hast given thy people, 1 Chron. 17. 22. which is the same that Thou hast confirmed thy people, 2 Sam. 7. 24. So in Esai. 33. 16. his bread shall be given, his waters shall be sure. Chazkuni applieth it thus, Given of the sonnes of Israel unto God, and given of God unto Aaron: Sol Iarchi referreth it to their divers works, given for the bearing (of the Tabernacle) given for the song: as in 1 Chron. 25. such as open] Hebr. the opening of every wombe: whereof see Exod. 13. 2. this is explained after, to meane the first borne. unto me] or, for me: which the Chaldee expoundeth for my service. Verse 17. the day that I smote] in Chaldee, the day that I killed: by day, comprehending the night also, as in Gen. 1. where the day consisteth of evening and morning; for properly the first borne of Egypt were smitten at midnight, Exod. 12. 29. I sanctified them] as is to be seene in Exod. 13. 2. 12, 13. The prerogative of the first borne, was from the beginning before the smiting of the Egyptians, Gen. 25. 31. and 49. 3. but upon that deliverance in Egypt, the ordinance was renewed: that they might know the heavenly birthright should be of grace, not by nature; Iam. 1. 18. and obtained through faith in the blood of the Lambe Christ, Heb. 11. 28. and 12. 16, 17, 23. Rev. 14. 4, 5. So the first-borne, and the Levites taken in their stead, were figures of the Elect, whom God of his grace hath chosen out of many, unto himselfe. Verse 19. as given] in Greeke, a gift given to Aaron: who being a figure of Christ, these Levites (in stead of the first borne) figured the Elect children given of God the Father unto Christ, Ioh. 17. 6. 9. 11. Heb. 2. 13. to serve the service] in Greeke, to doe the workes of the sonnes of Israel; that is, which the first borne of Israel should have done themselves, had not the Levites beene taken for them. to make atonement for the sonnes of Israel] this the Levites did, not by offering sacrifices for the peoples sinnes, (which was done by the Priests onely) but by their other service in the Tent; which being performed according to the will of God, hee was pleased with the people, and sent no plague upon them, either for neglect of his service, or for doing it amisse: and this the words following doe confirme, that there be no plague among the sonnes of Israel, &c. Thus Phineas, when hee had killed the whoremongers, whereupon the Plague was stayed from the Israelites, is said to have made atonement for the sonnes of Israel, Num. 25. 7. 8. 13. no plague] which the Chaldee expoundeth, no death. [illegible: 1 word] ▪ unto the Sanctuary] Hebr. unto the: Holinesse; that is, the place and things of Holinesse, which the Greeke translateth, the Holies. Vnto which if they came neere, and should performe the worke amisse, they werein danger of death, as there be examples in Nadab and Abihu, Levit. 10. 1, 2. in Vzzah, 1 Chron. 13. 10. and the like. Chazkuni explaineth it thus; If all the first-borne should have served, there might have beene a plague amongst them. For the father of a first-borne perhaps was no first-borne himselfe, nor his fathers father, neither were they inured with the service: so when (the sonne) came to serve, he should have no experience or skill therein; and doing that which was not meet, he should be plagued, as we find in Nadab and Abihu. But the Levites when they were chosen, they and their sonnes, and their sonnes sonnes throughout their generations, they were inured and instructed in the service to doe as was meet. And therefore the Scripture saith, The Levite shall have no part nor inheritance, &c. (Deut. 18. 1.) that they might not imploy themselves in any worke save in the service of the Sanctuary: lest if hee should learne his hands profane worke, his armes and fingers should thereby become hard, and unsit to bee applied to minister on the Psalterie, Harpe, &c. Verse 20. Then did Moses] Hebr. And Moses did, &c. Moses set, or presented the Levites, verse 13. Aaron waved them, verse 11. and the sonnes of Israel laid their hands on them, verse 10. every one his worke as God had commanded. Verse 21. purified themselves] from sinne, as the originall word implieth; the outward rite whereof, was by sprinkling the sinne water upon them, verse 7. waved them] the Greeke saith, gave them for a gift: see verse 11. made atonement by offering their sactifices, verse 12. Verse 22. to serve their service] in Greeke, to minister their ministerie (or liturgie.) Verse 24. from twenty five yeares old] Hebr. from a sonne of twentie five yeares: so in verse 25. In Num. 4. 3. it was said, from thirtie yeeres old: there he spake of their entrance upon their full administration, here, of their beginning to learne the service: see the notes on Num. 4. 3. he shall] that is, every of them shall; as the Greek translateth, they shall goe in: so in verse 25. to warre the warfare] in Greeke, to minister the ministerie (or liturgie.) Why their service is called a warfare, see Num. 4. 3 23. Verse 25. from the age] Hebr. from a sonne of fiftie yeares. he shall returne] that is, every of them shall returne, or cease; in Greeke, shall depart from the liturgie, and shall not worke any more. Meaning of the hard labour in bearing the Sanctuary, but not of other ministration, as the next verse sheweth. Maimony (in treat. of the Implements of the Sanctuary, chap. 3. sect. 8.) saith, That which is spoken in the Law of the Levites, From fiftie yeares old, he shall returne, &c. is not meant but for the time that they carried the Sanctuary from place to place; and it is nos a commandement of force in the generations (following.) But in the ages (following) a Levite was not disallowable by yeares, neither by blemishes, but by voyce, when his voyce failed through much age, he was disabled from serving in the S[illegible: 1 span]. And it seemeth to me, that he is not disallowable, save for singing the song, but he might be of the P[illegible: 2 letters] ters. Verse 26. the charge] or, the custodie, the watch or ward; in Greeke, the custodies. not [illegible: 1 word] service] in Greeke, not worke the workes. This the Hebrewes (as Sol. [illegible: 1 letter]archi and Chazkuni on this place) expound to be the service of bearing (the holy things) on the shoulders; but he was to keepe the charge, to encampe round about the Tent; [illegible: 1 word] to sing, and to beware that no stranger came into the [illegible: 1 word] bernacle. Hereby God taught, that his ministers should be both for yeares and graces, fitted [illegible: 1 letter]or[illegible: 2 letters] worke wherein they are imployed; and no long[illegible: 2 letters] continued therein, than they have abilitie to performe their dutie, but imployed in more easie service.