Deeper Commentary
Num 3:1 Now this is the history of the generations of Aaron and
Moses in the day that Yahweh spoke with Moses in Mount Sinai-
No genealogy of Moses is given here; "the generations of" seems to mean
'the history of'. Or perhaps Moses as the author, with typical humility,
didn't record the account of his own family. He didn't want to set up any
dynasty of leadership, for his humility was such that he recognized that
he had been raised up as a leader, and such Divine callings are to
individuals and not to dynasties.
The phrase is effectively a Hebraism for 'an account of the life' of
someone, e.g. Noah (Gen. 6:9). Yet the Hebrew for "generations" means just
that. We expect to now encounter a list of children, grandchildren etc.
Instead we read a summary of Aaron and Moses' actions, or in Gen. 6:9 we
read of the character of Noah. His children, his offspring, his memorial
in this earth, was not his children, but rather his character. This is
comfort for the childless. Our characters are our generation. This is what
shall remain beyond the grave; for our spirit, the personality we develop,
abides with God after our death and shall live eternally as 'us' at the
Lord's return to earth. So often, individual character development becomes
subsumed beneath the pressures of childrearing. But our ultimate
"generation" is us, our personality and character.
Num 3:2 These are the names of the sons of Aaron: Nadab the firstborn, and
Abihu, Eleazar, and Ithamar-
We note the lack of emphasis upon the children of Moses and Miriam,
the great wilderness leaders of Israel. There was to be no cult of
personality nor nepotism, no riding on the name of a forefather in order
to be a leader of God's people. Spiritual leadership in the Bible was
intended to be based upon spiritual qualification. This also continues the
major Biblical theme, that the firstborn is often not used by God and is
replaced. This is His style, to exalt the underdogs.
Num 3:3 These are the names of the sons of Aaron, the priests who were
anointed, whom he consecrated to minister in the priest’s office-
The Lord died that He might "consecrate" or "sanctify" us to God.
This is the word used by the LXX to describe the consecration of the
priests to service of the body of Israel (Ex. 28:41). If we reject the
call to priesthood today, we reject the point of the Lord's saving
suffering for us. The Septuagint word used for ‘anointing’ here
occurs in the New Testament in 1 Jn. 2:20,27, where we read that we have
each been anointed. The idea of anointing was to signal the initiation of
someone. I'd therefore be inclined to see 1 Jn. 2:20,27 as alluding to
baptism; when we become in Christ, in the anointed, then as 2 Cor. 1:21
says, we too are anointed in a sense. We're given a specific mission and
purpose. "The anointing that you received" would therefore refer to our
commissioning at baptism. It seems to imply a one time act of being
anointed / commissioned / inaugurated for service. Baptism isn't therefore
merely an initiation into a community; it's a specific commissioning for
active service, in ways which are unique to us. We do well to bring this
point out to those we prepare for baptism. The words for 'anointing' are
unique to 1 John but they occur in the LXX to describe the anointing /
initiation of the priests, and of the tabernacle / dwelling place of God
(e.g. Ex. 29:7; 35:14,28). John sees us as the dwelling place / tabernacle
of the Father, and specifically as the priests.
Num 3:4 Nadab and Abihu died before Yahweh, when they offered strange fire
before Yahweh in the wilderness of Sinai-
And they had no children.
Eleazar and Ithamar ministered in the priest’s office in the presence of
Aaron their father-
That is, no children who ministered as priests. Ultimately, from the
perspective of the Kingdom, if our children don’t serve God it will be as
if we have no children. Hence the need in this life to train them up to be
God’s servants. 1 Chron. 24:2 alludes here: "But Nadab and Abihu died before their father, and had no children;
therefore Eleazar and Ithamar executed the priest’s office".
Despite having gone up Sinai and witnessing the theophany of Ex. 24:9, their
desire to 'play God' for personal power had been stronger than their awe at
God's presence and majesty. Visible acts of God are often desired by His
servants, but they do not of themselves inculcate spirituality. The language
here clearly alludes to Num. 3:4: "Nadab and Abihu died before Yahweh... and
they had no children". But "Before Yahweh" is replaced with "before their
father". Aaron was the manifestation of Yahweh and is thus spoken of as Him,
just as the Lord Jesus can be spoken of likewise. The other references to their
death repeatedly speak of it as being 'before Yahweh'. Why does Chronicles alone
imply that Aaron was present with them when they made the offering? Perhaps it
is to highlight the weakness of Aaron and indeed of the whole priesthood; for
these genealogies were likely prepared whilst Judah were in captivity and the
priesthood no longer functioned because of their sins. "And had no children" may not be intended literally. The genealogy is speaking
of the Levites who did Divine service, and the idea is that their children did
not serve God. And so we see His perspective on family life over the generations
of history- if our children don't enter into His service, it's as if we had no
children.
Num 3:5 Yahweh spoke to Moses, saying-
The appointment of Aaron's sons as priests meant that Moses’ sons were Levites and not priests, and were
given to serve Aaron’s sons. Yet Moses time and again is revealed as the
undoubted leader of the people, and more spiritually mature and committed
than Aaron. Verse 38 could imply that Moses even camped separately to his
children. There were no special privileges for the children of the leader,
and Moses’ humility would have been exercised by seeing his sons serve
Aaron’s sons. If all we want to see is God’s work go forward, we will
likewise not become resentful of such things as they work out in church
life today.
Num 3:6 Bring the tribe of Levi near, and set them before Aaron the
priest, that they may minister to him-
The Hebrew term "bring near" is that translated "offer". The idea is
that the Levites were to be living sacrifices to Yahweh. This idea is
applied to all in Christ in Rom. 12:1. The New Testament presents all in
Christ as the equivalent of the Levites, a new priesthood (1 Pet. 2:5).
None of us can therefore pass off spiritual responsibility to someone
else; for we are all priests.
Num 3:7 They shall keep his requirements, and the requirements of the
whole congregation before the Tent of Meeting, to do the service of the
tabernacle-
The idea of Num. 3:7 may be that they, the Levites, shall
keep the commandments which the congregation were required to keep. In
this sense the Levites carried the sin of the people (Num. 18:1);
according to Num. 1:53, the Levites must be obedient "that there may be no
wrath on the congregation of the children of Israel". God typically
operates on a basis of representative atonement; the Lord Jesus died as
our representative rather than our substitute. Moses' offer to be a
substitute for Israel, offering His eternal salvation for theirs, was not
accepted. But such was the weakness of Israel, and His desire to save His
people, that God at some times and in some ways does effectively accept a
substitutionary salvation, where the obedience of X saves disobedient Y.
Num 3:8 They shall keep all the furnishings of the Tent of Meeting, and
the obligations of the children of Israel, to do the service of the
tabernacle-
Again we see that the Levites were to keep "the obligations" of the
other Israelites; see on :7.
Num 3:9 You shall give the Levites to Aaron and to his sons. They are
wholly given to him on the behalf of the children of Israel-
See on Jn. 17:6. "The men which You gave me out of the (Jewish)
world... they have kept Your word" (Jn. 17:6) compares with the Levites
being "given" to Aaron / the priesthood out of Israel (Num. 3:9; 8:19;
18:6); at the time of the golden calf they "observed thy word, and kept
thy covenant" (Dt. 33:9), as did the disciples. The relationship between
Moses and the Levites was therefore that between Christ and the disciples-
a sense of thankfulness that at least a minority were faithful.
Num 3:10 You shall appoint Aaron and his sons, and they shall keep their
ministry. The stranger who comes near shall be put to death-
The phrase "keep their ministry" from the Septuagint version is
quoted by Paul about our service of the ecclesia / church today (Rom.
12:7). Whatever day job or career we have in this world, our real work is
our ministry to God’s people.
Num 3:11 Yahweh spoke to Moses, saying-
Jn. 17:9 alludes to the Levites in saying that all in Him are "those
whom You have given me; for they are Yours". The disciples were given to
the Lord out of the Jewish world, as the Levites were. As the Levites were
God's (Num. 3:12,13,45; 8:14), so are the believers. The Levites represent
us (Dt. 33:9); the relationship between Moses and the Levites represents
that between the Lord and us. Moses' thankfulness that they remained
faithful during the golden calf crisis, that sense of being able to rely
on them, will be reflected in the Lord's feelings toward the faithful.
Num 3:12 Behold, I have taken the Levites from among the children of
Israel instead of all the firstborn who open the womb among the children
of Israel; and the Levites shall be mine-
The priests weren't part-timers. They gave their lives to God in
recognition of the fact that God had saved the lives of the firstborn at
the Passover and Red Sea deliverance (Num. 3:12). Our deliverance from the
world at baptism was our Red Sea. We have been saved. Those firstborns
represent us, the ecclesia of firstborns (Heb. 12:23 Gk.). We are now
being led towards that glorious Kingdom, when by rights we ought to be
lying dead in that dark Egyptian night. The wonder of it all demands that
like the Levites, we give our lives back to God, in service
towards His children.
Num 3:13 for all the firstborn are mine. On the day that I struck down all
the firstborn in the land of Egypt I made holy to me all the firstborn in
Israel, both man and animal. They shall be mine. I am Yahweh-
Those who had been spared from death by the blood of the lamb on
Passover night weren’t just free to do as they wished with their saved
lives, but were to be devoted to God. We are those who have likewise been
spared from eternal death by Christ’s blood, and we are therefore not to
see ourselves as having merely escaped eternal death but must go further
to perceive ourselves as thereby dedicated to God’s service. Hence the
Christian community is called “the church of the firstborn” (Heb. 12:23)-
we are all as it were the firstborn who were saved by grace on Passover
night, because we are in Christ, the firstborn (Col. 1:18).
Num 3:14 Yahweh spoke to Moses in the wilderness of Sinai, saying-
This is significant; the purpose with Levi was not revealed whilst
Moses was in the mountain, but after he had returned and some Levites had
resisted the apostacy of the golden calf. We marvel at the way the
Divinely inspired record consistently consistent.
Num 3:15 Count the children of Levi by their fathers’ families, by their
families. You shall count every male from a month old and upward-
This could be read as a command to Moses to personally number all the
people of his own tribe, Levi. This looks ahead to the similar personal
relationship between the Lord Jesus and His people.
Num 3:16 Moses numbered them according to the word of Yahweh, as he was
commanded-
The obedience of Moses is constantly emphasized. It looked ahead to
the total obedience of the Lord Jesus to the Father's word.
Num 3:17 These were the sons of Levi by their names: Gershon, and Kohath,
and Merari-
"Gershon" means 'expelled', maybe meaning that like Reuben he was
expelled from the role of firstborn [he is mentioned first as if he was
the firstborn]. This is a theme of the Genesis record. But perhaps because of these
weaknesses, the line to the high priest ran through Kohath.
Num 3:18 These are the names of the sons of Gershon by their families:
Libni and Shimei-
We note that both Moses and Aaron had sons called Gershon (Ex. 2:22).
Such repetition of names within families and in the same generation was
quite common, and is one thing which makes the study of the genealogies
difficult in places.
Num 3:19 The sons of Kohath by their families: Amram, and Izhar, Hebron,
and Uzziel-
We note the lack of emphasis upon the children of Moses and Miriam, the
great wilderness leaders of Israel. There was to be no cult of personality
nor nepotism, no riding on the name of a forefather in order to be a
leader of God's people. Spiritual leadership in the Bible was intended to
be based upon spiritual qualification.
Num 3:20 The sons of Merari by their families: Mahli and Mushi. These are
the families of the Levites according to their fathers’ families-
"Mahli" and "Mushi" mean 'sickly' and 'sensitive' respectively.
This confirms the suggestion I have often made, that names were given in
response to later character and life experience. Sometimes in these
genealogies we read the birth names, at others, the names they were given
later in life. And therefore the same person can have more than one name.
Num 3:21 Of Gershon was the family of the Libnites, and the family of the
Shimeites: these are the families of the Gershonites-
For :21-39 see on Num. 1:1. We have a choice between understanding
the Hebrew elep as meaning a literal number, or a "thousand" in the sense
of a family group. In this case, the number following the word "thousand"
would refer to the number of males amongst that number of families. This
makes a more realistic number of Levites (see on :39,43). Although it
means that as discussed on :22, the total number of Israelites who left
Egypt was not as huge as often imagined.
Thus the numbers would work out like this:
Gershon 7,500, or 7 families with 500 males, making 71 males / family
group.
Kohath 8,600 or 8 families with 600 males, making 75 males / family group.
Merari 6,200 or 6 families with 200 males, making 33 males / family group.
This would make a total of 22,300 if we take "thousand" literally; or a
total of 21 families [7+8+6] and 1300 males, making a total of 48 males
per family group. See on Num. 4:36.
Num 3:22 Those who were numbered of them, according to the number of all
the males, from a month old and upward, even those who were numbered of
them were seven thousand five hundred-
Num 3:23 The families of the Gershonites shall encamp behind the
tabernacle westward-
The word for "west" in Hebrew is the same for "sea", often used with
reference to the Mediterranean. We see how the whole structure of God's
language was based around Israel. He was and is believer centric, His
focus in this world is upon His people- into whom there is an open
invitation to enter.
Num 3:24 The prince of the fathers’ house of the Gershonites shall be
Eliasaph the son of Lael-
Num 3:25 The duty of the sons of Gershon in the Tent of Meeting shall be
the tabernacle, and the tent, its covering, and the screen for the door of
the Tent of Meeting-
This was no small task. It has been estimated that there were 14 tons
266 lbs. [about 14000 kg. or 14 tonnes] of metal used in the tabernacle,
besides the huge weight of the skins, hangings, cords, boards, and posts.
Num 3:26 and the hangings of the court, and the screen for the door of the
court, which is by the tabernacle, and around the altar, and its cords for
all of its service-
See on :25. The Gershonites took care of the cords of the Tabernacle;
the Merarites did so for the cords of the court (:37). Ex. 27:9 speaks of
"hangings for the court of fine twined linen one hundred cubits long for
one side". The "fine twined linen" was given to them on leaving Egypt, as
it was characteristic of Egypt ("fine twined linen from Egypt" Ez. 27:7).
It was apparently only in Egypt at that time that such fine linen was
"made from yarn of which each thread was composed of many delicate
strands". We see that the best wealth we take from Egypt / the world is to
be devoted to the Lord's work. It perhaps appropriately designated the
boundary between the believer and the world, represented by the linen
fence which marked the enclosure of the tabernacle. 100 cubits is 58 yards
or 53 meters.
Num 3:27 Of Kohath was the family of the Amramites, and the family of the
Izharites, and the family of the Hebronites, and the family of the
Uzzielites: these are the families of the Kohathites-
We note that there was only one of these names which has 'God' in it.
I discuss on :43 how Levi was perhaps the spiritually weakest of the
tribes at this point- and yet were the ones chosen by God to be His
special servants.
Num 3:28 According to the number of all the males, from a month old and
upward, there were eight thousand six hundred, keeping the requirements of
the sanctuary-
Some original manuscripts read 8,300. This could solve the apparent
discrepancies in the numbers later on. The difference between the Hebrew
letters for 8,300 and 8,600 is miniscule. Although the word of God itself
is inspired and infallible, this isn’t to say that there aren’t minor
errors of copyists as the manuscripts were passed on over the generations.
Num 3:29 The families of the sons of Kohath shall encamp on the south side
of the tabernacle-
Num 3:30 The prince of the fathers’ house of the families of the
Kohathites shall be Elizaphan the son of Uzziel-
Elizaphan means 'God of treasures', perhaps with reference to the
Divine treasures of :31 they looked after. This is an example of where
names were given to people in reflection of their life experience, rather
than being their birth names.
Num 3:31 Their duty shall be the ark, the table, the lampstand, the
altars, the vessels of the sanctuary with which they minister, and the
screen, and all its service-
We note in this list the progression outward from the ark in the most
holy, to the table of shewbread, lampstand and incense altar in the holy
place, to the altar of burnt offering in the court. Man first had to bow
his head to enter the court, referring to humility. Then there was
accepting the principle of sacrifice at the altar, followed by baptism in
the laver- and then entry to the holy place, where there was the incense
altar [prayer- Ps. 141:2; Rev. 8:3,4], the table of shewbread
[the breaking of bread] and candlestick [church life], shining light
towards the entrance to the most holy place where God dwelt between the
cherubim.
Num 3:32 Eleazar the son of Aaron the priest shall be prince of the
princes of the Levites, with the oversight of those who keep the
requirements of the sanctuary-
Eleazar was to replace Aaron as priest, and in this sense looked
ahead to the Lord Jesus. "The requirements" is better translated "watch"
in the military sense of sentry duty. The Levites were to literally guard
the tabernacle, against any "Who advances to touch it" (Num. 1:51 LXX), as if touching it in a conscious and
defiant way. Hence the command for some Levites to be as sentries guarding
the tabernacle (Num. 3:32).
Num 3:33 Of Merari was the family of the Mahlites, and the family of the
Mushites. These are the families of Merari-
"Mahli" and "Mushi" mean 'sickly' and 'sensitive' respectively. This
confirms the suggestion I have often made, that names were given in
response to later character and life experience. Sometimes in these
genealogies we read the birth names, at others, the names they were given
later in life. And therefore the same person can have more than one name.
Num 3:34 Those who were numbered of them, according to the number of all
the males, from a month old and upward, were six thousand two hundred-
"Those who were numbered of them" could imply that not all were
numbered. We are given the number of those who allowed themselves to be
numbered. This might explain why the tribe of Levi is apparently so
numerically small- not all the various families wished to be numbered for
priestly service. Which would be another indication that the tribe chosen
for special service was very spiritually weak. But that is God's style.
Num 3:35 The prince of the fathers’ house of the families of Merari was
Zuriel the son of Abihail. They shall encamp on the north side of the
tabernacle-
Again we
Num 3:36 The appointed duty of the sons of Merari shall be the
tabernacle’s boards, its bars, its pillars, its sockets, all its
instruments, all its service-
Nearly all the features of the tabernacle suggest parts of the body.
The girl in Solomon's song portrays her lover as having "legs as pillars
[s.w. "pillars" here] set upon sockets [s.w. "sockets" here, meaning
"bases"] of gold" (Song 5:15). The pillars therefore correspond to legs,
and the bases / "sockets" to feet. It was as if the tabernacle was
surrounded by men's legs and feet, holding hands with each other.
Num 3:37 the pillars of the court around it, their sockets, their pins,
and their cords-
The Gershonites took care of the cords of the Tabernacle; the
Merarites did so for the cords of the court (:37). The "pins" were the
tent pegs, made of brass and heavy (Ex. 27:19).
Num 3:38 Those who encamp before the tabernacle eastward, in front of the
Tent of Meeting toward the sunrise, shall be Moses and Aaron and his sons,
keeping the requirements of the sanctuary for the duty of the children of
Israel. The stranger who comes near shall be put to death-
See on :6. Moses speaks of himself in the third person. Thus we see
his selfless and humble approach to the business of relaying God's
inspired word. He makes no mention of his own sons, only of Aaron's sons.
Humanly speaking, it must have been hard for him to see his own sons
ignored, when by all accounts Moses was spiritually stronger than Aaron.
This was all part of the Divine process which made Moses the humblest man
on earth at the time.
Num 3:39 All who were numbered of the Levites, whom Moses and Aaron
numbered at the commandment of Yahweh, by their families, all the males
from a month old and upward, were twenty-two thousand-
38,000 Levites were numbered by David in 1 Chron. 23:3, although
"thousand" may mean a division rather than a literal 1000. At the time of
Num. 4:47,48 there were only 8,580. And Levite males from a month old were
22,000 in Num. 3:39 and 23,000 at the time of Num. 26:62. This suggests a
great increase in the number of Levites by David's time; or perhaps he
more generously counted who was a Levite, because he wanted to have as
many as possible involved in his grandiose plans for the temple services.
There was no need for such large numbers of Levites in order to serve God
effectively, for there were far fewer Levites at the time of the figures
given in the book of Numbers, and the sanctuary and Divine service still
continued.
Num 3:40 Yahweh said to Moses, Number all the firstborn males of the
children of Israel from a month old and upward, and take the number of
their names-
Num 3:41 You shall take the Levites for Me (I am Yahweh) instead of all
the firstborn among the children of Israel; and the livestock of the
Levites instead of all the firstborn among the livestock of the children
of Israel-
The number of cattle was not counted, unlike the numbers of
firstborn compared to the number of Levites; rather the Levite's cattle
were just accepted for those of the Israelites. Ex. 13:13 and Num. 18:17
taught that the firstborn of clean animals were to be sacrificed; although
the firstborn of unclean donkeys were to be redeemed. The teaching was
that God's redeemed were as unclean donkeys. But the sacrificing of the
firstborn of all clean animals may well have been now considered by God as
too difficult for the Israelites. Their devotion to Him was sadly not to
that standard. And so He upheld His basic principle but reduced the
demand, by accepting the Levite's cattle at this point in place of the
firstborn of the clean animals of the Israelites. We see here God's
flexible attitude, because He so wanted to save His people and have
relationship with them even on a lower level than ideal. And in
Deuteronomy, the second law, we will see many examples of amelioration of
the laws.
Num 3:42 Moses numbered, as Yahweh commanded him, all the firstborn among
the children of Israel-
This could be read as a command to Moses to personally number all the
firstborn. This looks ahead to the similar personal
relationship between the Lord Jesus and His people.
Num 3:43 All the firstborn males according to the number of names, from a
month old and upward, of those who were numbered of them, were twenty-two
thousand two hundred and seventy-three-
There are various possibilities here. Because the combined number of
the male Levites was only 22,000 (:39), although the actual total of the
figures in Num. 3:22,28,34 is 22,300. There were apparently not enough
Levites to cover all the Israelite firstborn. I go along with the standard
Rabbinic suggestion that the difference between the figure of 22,000 in
:39 and the sum of 22,300 in :22,28,34 is because there were 300 Levites
who were firstborn. This, however, requires us to understand "thousand" as
referring to a family, followed by the number of males. Thus "twenty-two
thousand two hundred and seventy-three" would mean 22 families and 273
males. I have argued on :22 that the number of Israelites who left Egypt
was probably far smaller than usually imagined, because the term for
"thousand" usually means 'family' or 'group'. If there were only 300
Levite firstborn amongst 22,300 Levites, this means only one in 74 were
firstborns. That is unrealistic- unless in fact most of their firstborn
were slain at Passover for disobedience. If however we understand the
figure as 21 families and 1300 makes, we get a figure of 1 firstborn to
every 4.3, which is far more realistic.
The number of firstborn males after Israel left Egypt was remarkably small (around 20,000, Num. 3:43). Women in most primitive societies have an average of 7 births. this would mean that given a total population of around 2,800,000 on leaving Egypt (Ex. 12:37), there should have been around 400,000 firstborn males. But instead, there is only a fraction of this number. Why? Did all Israel eat the Passover? Were many in fact slain. My suggestion- and this is well in the category of things you will never know for sure and can only ponder- is that many Hebrew firstborns died on Passover night. Israel were warned that if they did not properly keep the Passover, “the Destroyer” Angel would kill their firstborn (Ex. 12:23). “The Destroyer” is mentioned in 1 Cor. 10:10: “Neither murmur ye, as some of them also murmured, and were destroyed of the Destroyer” (olothreutes; this is a proper noun in the Greek). Who was the Destroyer? If Scripture interprets Scripture, it was the ‘Destroyer’ Angel of Passover night. In similar vein Heb. 11:28 speaks of “He (the Angel) that destroyed (Gk. olothreuo) the firstborn”. Israel were side-tracked from what should have been the central object of their attention: the blood of the lamb. They were disobedient from the day God knew them, i.e. Passover night (Dt. 9:24).
Levi was by far the smallest tribe- the numbers of
the males over 20 in the other tribes (as recorded in Num. 1) is far
larger than the number of males of the tribe of Levi. God uses as His
special workers those who are weakest in human terms. It could be argued
that Levi grew less in number than the other tribes because of some
spiritual weakness- for at this time, Divine blessing was reckoned in
terms of number of offspring. So perhaps spiritually as well as
numerically they were the weakest, yet were chosen by God for His special
work. God seems to love to work in this way.
However as noted elsewhere, "thousand" is not to be read as a literal number but as referring to a family grouping. If there were 22,273 male firstborns, then we can assume that the number of families in which the first-born child was a female would be about the same, making a total of 44,546 families. If there were literally 600,000 fighting men (Ex. 12:37; Num. 11:21) then the total population would have been in the millions, requiring an average of about 50 children to a family. It is far better to understand "thousand" as a term for a group and not a number.
The Levites encamped around the tabernacle can be compared to the number of Angels encamped around Israel in their cherubim chariots as being 'in the twenty thousands', AV "twenty thousand, even thousands of Angels" (Ps. 68:17,18). Both the priests and the Angels are called elohim. The idea of Angels encamped around the tabernacle led to the connection of the cherubim faces with the encamped tribes of Israel.
Num 3:44 Yahweh spoke to Moses, saying-
The inadequacy of the Levites to totally redeem all the firstborn is
now addressed. And it looked ahead to how the priesthood could redeem but
not totally redeem Israel. Just as Moses could see into the promised land,
but not enter it. It all reflects the ultimate inadequacy of the Mosaic
system, requiring the redeeming work of the Lord Jesus.
Num 3:45 Take the Levites instead of all the firstborn among the children
of Israel, and the livestock of the Levites instead of their livestock;
and the Levites shall be Mine. I am Yahweh-
The Levites were God's (Num. 3:12,13,45; 8:14), and the Lord alludes to
this: "I pray not for the (Jewish) world, but for them (the disciples, cp.
the Levites) which thou hast given me; for they are thine" (Jn. 17:9). The
Levites represent us (Jn. 17:6 = Dt. 33:9); the relationship between Moses
and the Levites represents that between Christ and us. Moses' thankfulness
that they remained faithful during the golden calf crisis, that sense of
being able to rely on them, will be reflected in the Lord's feelings
toward the faithful.
Num 3:46 For the redemption of the two hundred and seventy-three of the
firstborn of the children of Israel, who exceed the number of the Levites-
273 is the numerical value of "Abram", and this group represent all
the redeemed- those who could not be redeemed by the Levitical system, but
are redeemed in Christ. And they are Abraham's seed.
Num 3:47 you shall take five shekels for each one; after the shekel of the
sanctuary you shall take them (the shekel is twenty gerahs)-
273 firstborns needed redemption at five shekels / head, requiring a
total payment of 1365 shekels or 5,460 pieces of silver. Five shekels was
20 pieces of silver, the price of a slave, paid for Joseph. These who
could not be redeemed by the Levites represent all of us, saved by the
work of the Lord Jesus and not the Levitical priesthood. We wonder at the
similarity with the 276 people in the boat saved by Paul, who was
accompanied by Luke and Aristarchus (Acts 27:37). This meant that there
were 273 unbelievers redeemed in that ship, and that whole incident was
representative of Christ's salvation of His people.
Num 3:48 and you shall give the money, with which their remainder is
redeemed, to Aaron and to his sons-
The obvious thought was that the blood of the Passover lamb had
effectively redeemed them. But for that to be ultimately effective, there
was to be a sense of giving to God in response to that. Whether through
the substitution of the Levites or giving the redemption money, there had
to be response to the work of that blood. Just as there must be response
from us to the blood of the Lord Jesus.
Num 3:49 Moses took the redemption money from those who exceeded the
number of those who were redeemed by the Levites-
Again we see that the "redemption" by the Levitical system was
incomplete. It was a case of "almost but not quite", and as with many
aspects of the Mosaic system, it pointed forward to the ultimate
inadequacy of that system in relation to ultimate redemption. The
redemption of the Lord Jesus was required.
Num 3:50 from the firstborn of the children of Israel he took the money,
one thousand three hundred and sixty-five shekels, after the shekel of the
sanctuary-
There were various other definitions of a shekel, but as ever, it is
by God's standards and not secular standards that we must take our
reference point.
Num 3:51 and Moses gave the redemption money to Aaron and to his sons,
according to the word of Yahweh, as Yahweh commanded Moses-
The obedience of Moses is constantly emphasized. It looked ahead to
the total obedience of the Lord Jesus to the Father's word.
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