Numbers 8 - Clarke's commentary and critical notes on the Bible

And the LORD spake unto Moses, saying,

Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick. The seven lamps shall give light - The whole seven shall be lighted at one time, that seven may be ever burning.

And Aaron did so; he lighted the lamps thereof over against the candlestick, as the LORD commanded Moses.

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. This work of the candlestick, etc. - See many curious particulars relative to this candlestick, See the note on Exodus 25:31 and Exodus 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 Revelation 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, Revelation 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.

And the LORD spake unto Moses, saying,

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

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. 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, Numbers 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 Numbers 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 Hebrews 9:13, Hebrews 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, Hebrews 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 Numbers 19:1-10 (note).

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.

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:

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

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.

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.

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

Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine.

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.

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.

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

And I have taken the Levites for all the firstborn of the children of Israel.

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.

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.

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. 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, Hebrews 10:19, Hebrews 10:20.

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.

And the LORD spake unto Moses, saying,

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: From twenty and five years old - See the note on Numbers 4:3, where the two terms of twenty-five and thirty years are reconciled.

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

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. 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.

Commentary on the Bible, by Adam Clarke [1831].