Numbers 8

These passages have been supposed to contradict each other; but it is possible that the sacred oracles were not always delivered in the same way. The instance before us admits of an easy exposition. The former passage has a reference to the time when Moses ((Exodus 33:7-10).) “took the tabernacle, and pitched it without the camp; and the cloudy pillar descended, and stood at the door of this tabernacle, and the Lord talked with Moses,” who could not enter because the cloud filled the place, and therefore the Lord talked with Moses ‘‘out of the tabernacle;” but here Moses entered into the tabernacle, and the voice came from the cloud which resided between the cherubim in the holy place, and this was no doubt the usual means by which the divine oracles were delivered, and hence the most holy place was called the Oracle.

But it is to be noted also, that the cloud resided without and above the oracle as well as between the cherubim, (as we shall see hereafter;) and hence the voice appeared to come from heaven itself; not in thunder, as at Sinai, but in that still small voice, which was known to be the voice of God. ((1 Kings 19:12-13).) Chap. VII Ver. 1—26. Times of service—The Levites were not distinguished from the other Israelites, by any prescribed garments; nor were they washed or anointed after the priests of Israel, to do the service of the children in the manner in which the priests had been; but though they were set apart with less solemnity, to mark the inferiority of their office, and because they were not so expressly typical of Christ as the priests were; yet there was equally a remembrance of sin, its guilt and defilement, and of the need of atonement both in its

1 cation, in the separation of them to their office. | Samaracnotes ‘Their clothes were washed; they were sprinkled with the water according to all the rites of it, and according to assist their junior brethren in the ordinary offices: and give them and the people counsel and instruction: but they were exempted from carrying the tabernacle, and from other laborious* services.—It is remarkable, that no law was made concerning the age at which the priests should begin to officiate; and though various blemishes disqualified them for the service a reason for placing the accounts in this order, now ignorant.” On this occasion, a case of conscience occurred, which, indeed, does not concern us, any otherwise than to remark, that scruples really conscientious should always be respected.

On this occasion, it is allowed that, in future, any person ceremonially unclean at the time, might keep the passover in the second month instead of the first. The excellent Scott takes occasion to observe here, that moral uncleanness no less unfits us for celebrating the Christian passover; hence the sad dilemma of many professing Christians, who are “ habitually unclean,” so that they dare not approach the Lord’s table (the Christian passover;) and yet, by staying away, act in direct opposition to a divine command. But our attention is more particularly arrested by the economy of the miraculous pillar, in which resided the Shekinah, or divine presence. We have already remarked, that a part of this cloud and glory resided in the most holy place; but a part of it also resided immediately above it, as a dense cloud by day, but like a flame of fire at night.

Now, when this cloud was removed upward into the air, it was the signal for them to journey, and it journeyed with them; but when it became stationary, then were they to stop and pitch their tents. This narrative of the pillar and the cloud, affords a beautiful emblem of the leadings of Divine Providence; sometimes dark of which we are deprived of glory, still leading us ne through the wilderness to the heavenly Canaan. On this analogy Henry has some very pithy and pertinent observations.—The cloud stopped, and they rested. “There is no time lost,” says he, “ while we are waiting God’s time. It is as acceptable a piece of submission to the will of God, to sit still contentedly when our lot requires it, as to work for him when we are called to it.

“When the cloud was taken up, they removed, how comfortably soever they were encamped. The people being thus kept at a constant uncertainty, and having no time fixed for their stays and their removes, were obliged to hold themselves in constant readiness to march at a moment’s warning. For the same reason we are kept uncertain as to the time of ‘ putting off our earthly tabernacle,’ that we may be always ready to remove. As long and as far as the cloud moved, so long and so far they marched; ‘and where it abode, they pitched their tents about it, and God’s tent under it. It is uncomfortable staying when God is departed; but very safe and pleasant going, when we see God before us, and resting where he appoints to rest.”

We have now, indeed, no such sensible tokens of the divine presence to guide us; but we have “‘a more sure word of prophecy’’—his word is promised to be “‘a lamp unto our feet, and a light unto our path” ((Psalms 119:105).) Thus will he guide us by his counsel till he brings us to his rest.

Notes on the verses

On the fourth, the Levites were numbered; on the next day, we may suppose they were offered to God, and given to the priests, and on the sixth they were expiated and consecrated, as we read in the following chapter. “On the seventh day, their several charges were assigned them, (ch. iv.;) after which he supposes, the princes began to offer, on the eighth day of the second month; the service lasted till the nineteenth day inclusively; and on the twentieth day of this month, they removed for going to the wilderness of Paran, ch. x. 11, 12.)—Bagster. Bibi th toed _ Ver. 8.4. The dedication.—(By these oblations and sacrifices, which were simple and plain, though costly and magnificent; with which the heathen were not content, but sometimes used barbarous and disgusting rites in their dedications, as appears by their taurobolia and cribolia in honour of the mother of the gods, &c.

(See Selden.) On this occasion we find there were offered 12 silver chargers, each weighing 130 shekels, 12 silver bowls, each 70 shekels, and 12 golden spoons, each 10 shekels; making the total amount of silver vessels 2400 shekels, and that of golden vessels, 120 shekels. A silver charger, at 130 shekels, reduced to Troy weight, makes, 75 oz. 9 dwts. 16 8-31 gr.; and silver bowl, at 70 shekels, amounts to 40 oz. 12 dwts. 21 21-3l gr. The total weight of the 12 chargers is therefore 905 oz. 16 dwts. 3 3-31 gr., and that of the 12 bowls, 487 oz. 14 dwts. 20 4-31 gr.; making the total weight of silver vessels 1293 oz. 10 dwts. 23 7-31 gr.; which at $1 12 per oz. is equal to $1700 90. The 12 golden spoons, allowing each to be 50 oz.

16 dwts. 3 3-3l gr.; amount to 69 oz. 3 dwts. 13 5-3l gr. which at $1775 per oz. is equal to $1424 10, and added to the amount of the silver, makes a total of $3125 00. Besides these, there were for sacrifice, 12 bullocks, 12 rams, 12 lambs, 24 goats, 60 rams, 60 he-goats, and 60 lambs; making a total of 240. By this we may at once see, that though the place in which they now sojourned was a wilderness as to cities, villages, and regular inhabitants, yet there was plenty of pasturage; else the Israelites could not have furnished these cattle, with all the sacrifices necessary for different occasions, and especially for the passover, which must of itself have required an immense number of lambs, when each family of 600,000 males was obliged to provide one.

ch. ix.]—Bagster. a Chap. VII. Ver.1. The Lord spake, &c.—[When this was spoken, says Bp. Patrick, is not certain. If Moses went into the tabernacle immediately after the princes had offered (ch. vii. 89.) it may be thought he then spake these things unto him; but, both this, and what follows concerning the Levites, seem rather to have been delivered after the order for giving them to the priests, and appointing their several charges; (ch. iii. iv.) But some other things intervening, which depended upon what had been ordered respecting their camp, and that of the Israelites, Moses omits this till he has stated them, and some other matters which he had received from God. See ch. vii. 11.|—Bagster.: Ver.

2. Over against the candlestick.—The shaft of the candlestick (or chandelier) was an upright pillar, with a lamp at top; but the six other lamps were inserted into this, three on each side. The Jews have a tradition, that the centre lamp was lighted from the sacred fire on the altar, and the others from that. But how the lamps should give light over against the candlestick. of purifying; a sin-offering and a burnt-offering were sacrificed and they shaved all their flesh, according to the Levitical law: the leper’s purification. This might denote “ the - ceremony of the laying apart all filthiness and superfluity of naughtiness;” the ‘mortification of natural depravity, and the renouncing of unnecessary worldly avocations

and employments, that they might ‘more entirely devote their time and attention to the services them: — At the age of oor i hg the Levites began to attend upon the ordinary services of the tabernacle; but they were neither required, nor allowed, to assist in its removal, till they were thirty years old. Probably, at the age of twenty-five the Levites were, in after ages, solemnly admitted to their office, according to the prescribed order of this chapter.; The Levites, above fifty years of age, might superintend and is inconceivable; probably it means “‘parallel to,” as we think the Hebrew will admit, and which agrees to the form represented on the arch of Titus. Compare LXX.; “shall burn along the face of the candlestick.”

Ver. 9. Whole assembly.—(The words kol adath, which are rendered “ the whole assembly,” often signify well the elders, or principal persons in the several tribes, (ch, xv..4,; xxv..7.; xxxv. 12.) And they cannot well have any other sense here; for it would be impossible for all the children of Israel to put their hands on the Levites, as stated in the next verse. |—Bagster, Ver. 13. Offer, &c.—[ Wehainaphta othom tenoophan, literally, as in verse 11, ‘and thou shalt wave them for a wave-offering;” manifestly in allusion to the ancient sacrificial rite of waving the sacrifices before the Lord; and it is probable that some significant action, analogous to the waving of the sacrifice, was employed on

this occasion; for the Levites were considered as is the Apostle Paul manifestly alludes, when in writing to the Romans, he an offering to the Lord, to whose service they were wholly dedicated. ‘To gays, (ch. xii, 1.) ‘I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.”’)—Bagster. Ver. 16. Wholly given.—Nethunim, nethunim, “As given,” the word being repeated, “ because,” says Bp. Patrick, ‘the children of Israel had devoted them to him, by laying their hands upon them, (ver. 10.) and of the sanctuary, act they continued their ministrations till death, if capable. On the other hand, nothing is said concerning any bodily defects or blemishes disqualifying the Levites; but the time of their service is expressly settled.

Their work was far more laborious than that of the priests; it is probable that, without necessity, the priests would not begin very early to officiate; and the wisdom and experience of age would increase, rather than diminish, their fitness for the sacred duties of their office.— T.J. Scott.