The Lord Has Chosen Zion

Continuing a chronological Bible study:

(1 Chronicles 15:1) And David made him houses in the city of David and prepared a place for the ark of God and pitched for it a tent.

David had been in the process of moving the ark of God to the city of David when Uzzah was struck dead for touching the ark.  David was afraid to move it further, and it stayed at the home of Obed Edom for three months.  During that time David continued to build up the City of David which probably meant the houses or apartments of the royal palace.  He also prepared a tent for the ark.

(2) Then David said, "None ought to carry the ark of God but the Levites, for them has the Lord chosen to carry the ark of God and to minister to Him forever."

It seems David had learned from his former mistake of bringing the ark in a cart.  He had probably searched out the law or sought the Lord and then planned to follow the law regarding the ark and the things of God.  He declared that only the Levites should carry the ark of God because they were the ones God had chosen for that task and for ministering to Him (Deuteronomy 10:8).

(3) And David gathered all Israel together to Jerusalem to bring up the ark of the Lord to its place which he had prepared for it.

David once again gathered all Israel together to bring the ark of God to the royal city (1 Chronicles 13:5) to the place David had now prepared for it.

(4) And David assembled the children of Aaron and the Levites:

David then assembled the priests, the sons of Aaron, and the Levites who were the ministers of God.

(5) Of the sons of Kohath, Uriel the chief, and his brethren a hundred and twenty;

Kohath was a son of Levi who was long dead by this time, but his descendant Uriel was chief of his family tribe, and he had a hundred and twenty of his relations with him.

(6) Of the sons of Merari, Asaiah the chief, and his brethren, two hundred and twenty;

From Levi's son Merari, Asaiah was the chief of his family tribe, and he had two hundred and twenty with him.

(7) Of the sons of Gershom, Joel the chief, and his brethren a hundred and thirty;

From Levi's son Gershom, Joel was the chief of his family tribe, and he had a hundred and thirty kinsmen with him.

(8) Of the sons of Elizaphan, Shemaiah the chief, and his brethren two hundred; (9) Of the sons of Hebron, Eliel the chief, and his brethren eighty; (10) Of the sons of Uzziel, Amminadab the chief, and his brethren a hundred and twelve.

Elizaphan was a son or grandson of Kohath, and Shemaiah was the chief of his family tribe, and he had 200; Kohath's son Hebron's posterity was led by Eliel, and he had eighty of his kindred with him; and Kohath's son Uzziel had posterity led by Amminadab their chief with 112 of his brethren.

(11) And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, (12) And said to them "You the chief of the fathers of the Levites, sanctify yourselves, you and your brethren, that you may bring up the ark of the Lord God of Israel to the place I have prepared for it."

David then called together Zadok and Abiathar the priests and all the leaders of the family tribes aforementioned and told them to prepare and sanctify themselves so that they might bring the ark of the Lord to the place David had prepared for it.

(13) "For because you did not do it at the first, the Lord our God made a breach upon us for we did not seek Him after the due order."

David told the priests and the Levites that because they had not consulted God about the proper order of things regarding the bringing of the ark to the royal city, they had failed to do things correctly, and God had made a breach on them by striking Uzzah dead because he had touched the ark.

(14) So the priests and the Levites sanctified themselves to bring up the ark of the Lord God of Israel.

So the priests and the Levites sanctified themselves as David had told them to do so that they could bring the ark of the Lord to the City of David to its proper place.

(Psalm 132:1) (A Song of Degrees) Lord, remember David and all his afflictions,

My chronological study now takes me to Psalm 132, one of the fifteen psalms that were each called a Song of Degrees or a Song of Ascents.  According to some traditions, the Jewish priests sang some of these Songs of Ascent as they ascended up the steps to the temple in Jerusalem.  While perhaps they were not originally composed for this purpose, these psalms were later grouped together for use in traveling toward Jerusalem for the yearly Jewish festivals.  As David is spoken about in the third person, he may not have been the composer of this particular psalm, but then again, he could have written it in celebration of the day when he would bring the ark of the Lord to Zion.  That is why it is reasonable to place it here in a chronological Bible study.  

The psalmist began by asking God to remember David and all his afflictions, probably the difficulty he had even coming to the kingdom in the first place, but at this point, it might be the difficulty he was having bringing the ark to his city.

(2) How he swore to the Lord and vowed to the mighty God of Jacob, (3) "Surely I will not come into the tabernacle of my house nor go up into my bed, (4) I will not give sleep to my eyes or slumber to my eyelids, (5) Until I find out a place for the Lord, a habitation for the mighty God of Jacob."

Rather than a real vow that David swore to the Lord, since we know that David had already resided in his house in Zion, this demonstrated David's intense and immediate desire to make a place for the Lord.

(6) Lo, we heard of it at Ephratah; we found it in the fields of the wood.

The people had heard of the ark once at Ephratah in the tribe of Ephraim where the people were called Ephraimites or Ephrathites.  Then they found it in the fields of the wood at Kirjath Jearim, which literally meant "city of forests."

(7) We will go into His tabernacles; we will worship at His footstool.

This seems to denote ascent in this Psalm of Degrees:  "we heard...we found...we will go...we will worship."  You can see how they may have sung this Song of Ascent as they ascended up the steps to the temple in Jerusalem.  By what follows this verse seems to speak of the Lord's permanent place in Jerusalem.  It was here and there, but now it would be fixed, and the people would worship at His footstool, perhaps meant literally, as the ark of God sat under the mercy seat where God dwelt between the cherubim, so the ark could be considered His footstool.

(8) Arise, O Lord, into Your rest, You and the ark of Your strength.

Indeed, Lord, come into Your permanent resting place, You and the ark of Your law, Your strength.

(9) Let Your priests be clothed with righteousness and let Your saints shout for joy.

May the Lord's priests always be clothed with righteousness, and His saints will shout for joy in His holiness and salvation.  Joy and happiness will naturally follow righteousness and holiness.  The Lord was coming to His permanent place in Jerusalem to dwell among His people, and that was a joyous thing.

(10) For Your servant David's sake, do not turn away the face of Your anointed.

Because of the promises made to David, because the Lord had anointed David as king over His people, the request was that He not turn away from His anointed, David, but continue to be with him.

(11) The Lord has sworn in truth to David; He will not turn from it; of the fruit of your body will I set upon your throne.

May the Lord's promises continue to his posterity for His servant David's sake.  The Lord would not turn from His promises, and from David's lineage the Messiah would come, which seems to be the prophetic message here.

(12) If your children will keep My covenant and My testimony that I shall teach them, their children shall also sit upon your throne forevermore.

If David's descendants would keep the Lord's covenant and commandments, they would continue to sit on David's throne forever, but of course, they ultimately did not hold up their end of the covenant to follow the teaching of the Lord.

(13) For the Lord has chosen Zion; He has desired it for His habitation.

The Lord Himself had chosen Zion to be the seat of His Church where He would dwell, and where He would place His Son to be the spiritual Head of His Church.

(14) This is My rest forever; here will I dwell, for I have desired it.

This was to be the Lord's resting place forever, where He would forever dwell.  This must be in the spiritual sense; He would dwell in Christ's Church forever.  The roots of His Church would be firmly planted in Zion where Christ would teach and offer salvation, and then His Church would continue in the spiritual sense with the Holy Spirit of God dwelling within His saints forever.

(15) I will abundantly bless her provision; I will satisfy her poor with bread.

The Lord will abundantly bless His Church; He fully satisfies the poor in spirit with the Bread of Life, Jesus Christ.

(16) I will also clothe her priests with salvation, and her saints shall shout aloud for joy.

What was requested in verse 9 will come to fruition in Christ's salvation, and His Church's saints will shout for joy.

(17) There will I make the horn of David to bud; I have ordained a lamp for My anointed.

There in the Christian Church, the Lord would make David's power and prosperity to grow.  In his house and lineage would come one eminent and glorious light, the Messiah. 

(18) His enemies will I clothe with shame, but upon Himself shall His crown flourish.

Though this could be said of the person of David, as the Lord would put to shame his enemies and his kingdom would flourish, I think it more properly refers to the spiritual David and his posterity.  The Son of David's crown would flourish and spread worldwide and forevermore.

The degrees or ascents are very visible in this psalm.  It moves from afflictions to promise to fulfillment to a crown forever.  Amen!

Census of Israel in the Plains of Moab, Part 7

Chapter 26 of Numbers consisted of a very important census which determined the sizes of the inheritances each tribe of Israel would receive.  Because Blogger limits the number of labels per post, I have had to divide the study of chapter 26 into eight short posts, as all the names mentioned are of importance.  The previous posts are linked here:

Census of Israel in the Plains of Moab, Part 1

Census of Israel in the Plains of Moab, Part 2

Census of Israel in the Plains of Moab, Part 3

Census of Israel in the Plains of Moab, Part 4

Census of Israel in the Plains of Moab, Part 5

Census of Israel in the Plains of Moab, Part 6

Continuing with part 7:

(Numbers 26:57) And these are those who were numbered of the Levites after their families: of Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; of Merari, the family of the Merarites.

The tribe of Levi was not numbered with the other tribes as it did not consist of men of war, but was rather devoted to God for His service.  The sons of Levi were Gershon, Kohath, and Merari, and their families were numbered in a census.

(58) These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korathites. And Kohath begat Amram.

From the three sons of Levi came the families of the Libnites from Gershon's son Libni; the Hebronites from Hebron the son of Kohath; the Mahlites and the Mushites from the sons of Merari--Mahli and Mushi; and the Korathites from Korah, the son of Izhar, who was the son of Kohath.  In Numbers 3:18-21 we were told of more sons of Gershon and Kohath, but they are not mentioned here as having families.  Gershon's son Shimei does not appear to have a family, perhaps because he either had no sons, or if he did, they died without sons, and therefore there was no family to be counted at this time.  Kohath's son Uzziel was not mentioned here although we had been told previously in Numbers 6:22 that he had sons Mishael, Elzaphan, and Zithri, but they apparently had no families tracing their descent to him.  Kohath's son Amram is mentioned.

(59) The name of Amram’s wife was Jochebed the daughter of Levi, who was born to Levi in Egypt; and to Amram she bore Aaron and Moses and Miriam their sister.

Kohath's son Amram married Jochebed the daughter of Levi, and they were the parents of Moses, Aaron, and Miriam.

Because Blogger limits the number of labels each post may have, I have to continue the numbering of the descendants of Levi in yet another short post:

Census of Israel in the Plains of Moab, Part 8

The Numbering of the Levites and Their Exchange for the First-Born, Part 2

Continuing a chronological Bible study, this third chapter of Numbers having been started in the last post:

The Numbering of the Levites and Their Exchange for the First-Born, Part 1

(Numbers 3:21) Of Gershon was the family of the Libnites, and the family of the Shimites: these are the families of the Gershonites.

In the first half of Numbers 3, Moses had begun numbering the Levites, as instructed by God.  From Levi's first son, Gershon, and his family, the Gershonites, came the Libnites, named for Gershon's son Libni, and the Shimites, named for his son Shimei.

(22) Those who were numbered of them, according to the number of all the males, from a month old and upward, those who were numbered of them were seven thousand five hundred.

The Gershonites, including the Libnites and the Shimites, numbered 7500 males from one month of age and upward.

(23) The families of the Gershonites shall pitch behind the tabernacle westward.

It had already been established in Numbers 1:53 that the Levites would pitch their tents around the tabernacle between the tabernacle and the rest of the tribes.  The Gershonites were to camp on the west side of the tabernacle between the tabernacle and the camp of Ephraim, which was also westward (Numbers 2:18).

(24) And the chief of the house of the father of the Gershonites shall be Eliasaph the son of Lael.

The chief of the Gershonites was to be Eliasaph, the son of Lael, not to be confused with Eliasaph, the son of Reuel or Deuel, from the tribe of Gad.

(25) And the charge of the sons of Gershon in the tabernacle of the congregation shall be the tabernacle, and the tent, its covering, and the hanging for the door of the tabernacle of the congregation, (26) And the hangings of the court, and the curtain for the door of the court, which is by the tabernacle, and by the altar round about, and the cords of it for all the service thereof.

The Gershonites which included the Libnites and the Shimites, were in charge of the tent, the skin covering, and all the curtains and linen hangings of the tabernacle, including all the necessary cords that fastened them in place.  The Gershonites were responsible for the taking down and carrying of all the coverings and hangings of the tabernacle, and the care of them while they were not in use as a tabernacle, for they would not have normally been allowed within the curtains of the tabernacle to do any service.

(27) And of Kohath were the family of the Amramites, the family of the Izharites, the family of the Hebronites, and the family of the Uzzielites; these are the families of the Kohathites.

Levi's son Kohath had sons, Amram, Izhar, Hebron, and Uzziel, whose families were known as the Amramites, the Izharites, the Hebronites, and the Uzzielites.

(28) In the number of all the males, from a month old and upward, were eight thousand and six hundred, keeping the charge of the sanctuary.

The number of all the Kohathites was 8600 males from one month and older, and they were in charge of the vessels and furnishings of the sanctuary.

(29) The families of the sons of Kohath shall pitch on the side of the tabernacle southward.

The Kohathites were to camp on the south side of the tabernacle between the tabernacle and the camp of Reuben, which was also southward (Numbers 2:10).

(30) And the chief of the house of the father of the families of the Kohathites shall be Elzaphan the son of Uzziel.

The chief of the Kohathites was to be Elzaphan, the son of Uzziel.  This was the same Elzaphan who, with his brother Mishael, carried Nadab and Abihu out of the camp after they had been devoured by fire from the Lord when they offered "strange fire" before the Lord (Lev. 10:4).

(31) And their charge shall be the ark, the table, the candlestick, the altars, and the vessels of the sanctuary with which they minister, and the hanging, and all the service thereof.

The Kohathites were in charge of the Ark of the Covenant which would include the mercy seat, and the showbread table, the gold candlestick, the altars, and all the vessels and furnishings of the sanctuary.  It also included "the hanging" which would be the veil that divided the holy place from the most holy place; all the other hangings were in the charge of the Gershonites.

(32) And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary.

Eleazar, Aaron's son, was to be chief over all the chiefs of the Levites, that is, the chiefs of the Gershonites, Kohathites, and Merarites.  He would have oversight of the Kohathites who were to keep charge of the sanctuary furnishings.

(33) Of Merari were the family of the Mahlites and the family of the Mushites; these are the families of Merari.

Levi's son, Merari, had sons Mahli and Mushi, from which came the families of the Mahlites and the Mushites.

(34) And those who were numbered of them, according to the number of all the males, from a month old and upward, were six thousand and two hundred.

The number of all the Merarites, from one month old and older, was 6200.

(35) And the chief of the house of the father of the families of Merari was Zuriel the son of Abihail; these shall pitch on the side of the tabernacle northward.

The chief of all the Merarites was to be Zuriel, the son of Abihail, and they were to pitch their camps on the north side, between the tabernacle and the camp of Dan, which was also pitched northward (Num. 2:25).

(36) And under the custody and charge of the sons of Merari shall be the boards of the tabernacle, and its bars, and its pillars, and its sockets, and all its vessels, and all that serves these, (37) And the pillars of the court all around, and their sockets, their pins, and their cords.

The Merarites were to be in charge of the boards of the tabernacle, including all the bars and pillars, and the sockets in which the boards and pillars were put, and the pins and cords of the pillars, by which the outside hangings of the court were kept tight and unmoved by the winds.  Whereas the Gershonites had charge of the cords of all the hangings of the tabernacle and tent, it seems the Merarites had charge of the cords of the court.

(38) But those who were to camp before the tabernacle on the east, before the tabernacle of the congregation eastward, shall be Moses, and Aaron and his sons, keeping the charge of the sanctuary for the charge of the children of Israel; and the stranger who comes near shall be put to death.

On the east side which was in front of the court of the tabernacle, between it and the camp of Judah, Moses and Aaron and Aaron's sons, the priests were to camp.  They were to keep charge of the sanctuary for the children of Israel and for their safety, for whoever came near to enter the holy place who was not a priest would be put to death.

(39) All who were numbered of the Levites, whom Moses and Aaron numbered at the commandment of the LORD, throughout their families, all the males from a month old and upward, were twenty-two thousand.

After having discussed in the last post that it appeared Moses only was commanded to number the Levites (Num. 3:14-16), maybe because he was presenting them to Aaron (Num. 3:6), it appears that both Moses and Aaron numbered the Levites.  However, the old commentators pointed out that the word "Aaron" in the original Hebrew text had a dot over every letter, for what reason it is not certain; but the word itself was left out in the Samaritan and Syriac versions, so perhaps the reason was that it had been questionably added to the text by an early transcriber.  The Treasury of Scriptural Knowledge by Canne, Browne, Blayney, Scott, etc., asserts that "Moses alone, as Houbigant observes, was commanded to number the Levites (Num 3:5, Num 3:11, Num 3:40, Num 3:44, Num 3:51) for as the money with which the first-born were redeemed was to be paid to Aaron and his sons (Num 3:48), it was decent that he, whose advantage it was that the number of the first-born should exceed, should not be authorized to take that number himself."  Most of the scriptures referenced are yet to come in the study, but Houbigant's explanation does seem reasonable.  The Houbigant referenced is probably Charles Francois Houbigant, a French Oratorian Biblical scholar (the French Oratory being a Roman Catholic Society of apostolic life of Catholic priests).

The total number of Levites from one month of age and upward was said to be 22,000.  This number does not agree with the total when the Gershonites, Kohathites, and Merarites are totaled together, which comes to 22,300.  The old commentaries go to great lengths to explain the discrepancy, but the simplest explanation seems to be that there was an error in the number of Gershonites, where instead of 7500, there were only 7200.  The numbers in the Hebrew Bible were expressed by letters and not by words at full length, and apparently the symbol for 500 is very similar to the one for 200 and could have easily been mistakenly transcribed.

(40) And the LORD said to Moses, "Number all the firstborn of the males of the children of Israel from a month old and upward, and take the number of their names."

After numbering the Levites, the Lord told Moses to number the firstborn males of all the Israelites that were one month and older, identifying each one and counting them.

(41) “And you shall take the Levites for Me (I am the LORD) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel."

This is where God made the exchange for His firstborn among all the children of Israel, those firstborn that He made His because as their sovereign Lord who saved all their firstborn in Egypt, He had every right to them.  He would take all the Levites as His, to serve Him in His tabernacle, and no longer require that the firstborn be in service to Him.  Likewise, He would accept the cattle of the Levites as His as they would be used in the service of His priests and tabernacle, and would no longer require the firstborn among the people's cattle to be for Him.

(42) And Moses numbered, as the LORD commanded him, all the firstborn among the children of Israel.

Moses did as the Lord commanded him, and he numbered all the firstborn among the children of Israel.

(43) And all the firstborn males by the number of names, from a month old and upward, of those that were numbered of them, were twenty-two thousand two hundred and seventy-three.

The number of firstborn males one month old and older of all the children of Israel totaled 22,273.

(44) And the LORD spoke to Moses, saying, (45) "Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle, and the Levites shall be mine; I am the LORD."

The Lord had declared before that He had taken the Levites in exchange for all the firstborn among the Israelites.  Now He told Moses, who had numbered them, to take them and their cattle, and they were to be the Lord's, once again, because He was Lord and had thusly commanded ('nuf said).

(46) "And for those who are to be redeemed of the two hundred and seventy-three of the firstborn of the children of Israel, which are more than the Levites; (47) You shall take five shekels apiece by the head, after the shekel of the sanctuary you shall take them (the shekel is twenty gerahs)."

There were 273 more firstborn of all the Israelites than there were Levites.  I believe this proves that the number 22,000 said to be the total of all the Levites (v. 39 above) must be the accurate number, and that the correct number of Gershonites had been 7200 instead of the transcribed 7500.  Had the number been 22,300, for whatever reason some of the old commentators went to great lengths to explain, why would there have been a need to redeem for the discrepancy?  It is evident there were 273 more firstborn of all the Israelites than there were Levites, so the Lord required a redemption to be made to level the discrepancy.  The number of firstborn which exceeded the number of the Levites (273 in all) were to be redeemed at five shekels apiece, according to the shekel used by the sanctuary.  There were twenty gerahs to one shekel, and as discussed in an earlier post, a gerah is defined as a "kernel" or a "grain", the smallest weight or coin among the Israelites, about two and a half or three pennies of American money (if a shekel of silver as in former scriptures).  As discussed previously, that doesn't seem like a huge value for a person, but precious metals were probably worth a lot more in Biblical times than now, and, if you calculated for inflation, the value would be exceedingly more now.  There is common agreement among the Biblical scholars that the exchange began with the oldest of the firstborn, and so downward, so that those who were to be redeemed with money were the 273 youngest of the firstborn.

(48) “And you shall give the money, with which the excess number of them is to be redeemed, to Aaron and his sons.”

The redemption money was to be given to Aaron and his sons, the priests.  Because the Levites were given to Aaron that they might minister to him (Num. 3:6) and there was a deficiency of them in exchange for the firstborn, it was right and just that the redemption price be paid to him and his sons.

(49) And Moses took the redemption money of them who were over and above them who were redeemed by the Levites.

A Levite redeemed a firstborn, or freed him from the redemption price, being taken in lieu of him.  22,000 Levites were answerable to 22,000 firstborn of Israel, but as there were 273 more firstborn than Levites, those were to be redeemed by money, and it was the redemption money of these that Moses took.

(50) Of the firstborn of the children of Israel he took the money, one thousand three hundred and sixty-five shekels, according to the shekel of the sanctuary.

Obviously, Moses took the money from the parents of the 273 firstborn.  We can't be sure how it was decided which 273 must pay.  As suggested before, many commentators believed the firstborn were counted in age order; it does seem reasonable that the first who were born would be the first to be redeemed by a Levite, and when the Levites "ran out", there were left the 273 youngest firstborn.  Perhaps it was just the last 273 who were numbered.  However it was determined, Moses collected from those 273, 1365 shekels, which is exactly 273 times five shekels.

(51) And Moses gave the money of them who were redeemed to Aaron and to his sons, according to the word of the LORD, as the LORD commanded Moses.

Moses did just as the Lord had commanded he do, and he gave the redemption money to Aaron and his sons, the priests.

The firstborn being the Lord's, then being exchanged for priests in service to Him, and those being redeemed, paints a big beautiful symbolic picture of the things that were to come with the arrival of the Messiah.  The church is called the church of the firstborn, and its people called a royal priesthood redeemed with the precious blood of Christ:

To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect. - Hebrews 12:23

But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light. - 1 Peter 2:9

Knowing that you were not redeemed with corruptible things, like silver or gold, from your vain conversation received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot. - 1 Peter 1:18-19

Obviously, the Lord didn't have to do a formal exchange, nor did He have to level the number by a redemption fee.  After all, He is the sovereign Lord, and He could do whatever He wanted to do.  He obviously did it this way to paint a picture to us humans of what was to come.  Once again, I marvel at how often we find Jesus in the scriptures of the Old Testament!  It also occurs to me that God's chosen people, the Israelites, are like the Levites, God's chosen for His priesthood; and that the 273 who had to be redeemed are like the Gentiles who were allowed to be redeemed and grafted into the living olive tree, illustrative of everlasting life through Christ (Romans 11:16-24).  God's plan for salvation through Jesus Christ was there from the beginning, and with all these beautiful illustrations, He patiently shows us our need for Christ.

The Numbering of the Levites and Their Exchange for the First-Born, Part 1

Continuing a chronological Bible study:

(Numbers 3:1) These are the generations of Aaron and Moses in the day that the LORD spoke with Moses on Mount Sinai.

In the previous several chapters, the Lord had been speaking to Moses, giving him laws and instructions to pass on to the people.  At the time this took place, the following is an account of the descendants of Aaron and Moses.

(2) And these are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar.

I believe because Aaron and Moses were brothers, Moses's name was included in verse 1.  However, it seems that only the descendants of Aaron are named.  I believe that is because it was Aaron who was the head of the tribe of Levi, and we are about to see a census of sorts of the Levites.  In the previous two chapters of Numbers, Moses and Aaron numbered the armies or tribes, but were instructed by God not to number the Levites.  This chapter is an account of the Levites.

These sons of Aaron--Nadab, Abihu, Eleazar, and Ithamar--were first mentioned in Exodus 6 when we learned that Aaron took as his wife Elisheba, daughter of Amminadab, sister of Nahshon.

(3) These are the names of the sons of Aaron, the priests which were anointed, whom he consecrated to minister in the priest's office.

These sons of Aaron were the priests who were anointed and set apart to minister in the office of the priesthood.

(4) And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD, in the wilderness of Sinai, and they had no children; and Eleazar and Ithamar ministered in the priest's office in the sight of Aaron their father.

In Leviticus 10, we read the account of Nadab and Abihu who offered profane incense in the sight of the Lord; and they were devoured by the fire of the Lord.  They died with no descendants, and Eleazar and Ithamar were left to carry on in the Aaronic priesthood.

(5) And the LORD spoke to Moses, saying, (6) "Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister to him."

The Lord told Moses to bring the tribe of Levi before Aaron the priest, offering their services to the sanctuary.

(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."

The tribe of Levi was to assist Aaron the high priest, working for the whole congregation, to do the service of the tabernacle.

(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."

The tribe of Levi was to take care of the tabernacle and all its furnishings.  They serviced the priests and therefore serviced the entire tribe of Israel by taking care of the tabernacle.

(9) “And you shall give the Levites to Aaron and his sons; they are wholly given to him out of the children of Israel."

The whole Levite tribe was given to the service of Aaron and his sons, the priests.  The priests came only from the Levites, and all of the Levites, even though most not priests, were set apart from the rest of the tribes of Israel and appointed for the service of the priests.

(10) "And you shall appoint Aaron and his sons, and they shall wait on their priest's office; and the stranger who comes near shall be put to death.”

Only Aaron and his sons were to be appointed to the priesthood, and they only were to attend to the duties of the priest's office.  A stranger in this case was anyone who was not a priest; anyone who came near to perform any duties that were wholly set aside for the priests only, would be put to death.

(11) And the LORD spoke to Moses, saying, (12) "And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn who opens the womb among the children of Israel; therefore the Levites shall be Mine, (13) Because all the firstborn are mine; on the day that I smote all the firstborn in the land of Egypt I hallowed unto Me all the firstborn in Israel, both man and beast; they shall be Mine; I am the LORD.”

The Lord continued speaking to Moses, telling him that He had taken the Levites from all the children of Israel to be His own, set apart for His service and the service of His sanctuary.  The Lord took the Levites in place of all the firstborn among the children of Israel, whom He had declared as His own when He had spared the firstborn of Israel at the time He destroyed the firstborn in Egypt (Exodus 13:15).  As He alone had the sovereign right and power to take the firstborn as His own, and because they were now His, He also had the sovereign right to take the Levites as His own in exchange for His firstborn.

(14) And the LORD spoke to Moses in the wilderness of Sinai, saying, (15) “Number the children of Levi after the house of their fathers, by their families; you shall number every male from a month old and upward.”

Having numbered all the other tribes except the tribe of Levi, the Lord now instructed Moses to number the Levites.  Whereas the Lord had Moses and Aaron number only the men of the other tribes who were twenty years of age and older, He now instructed Moses to take a census of the Levite males who were one month and older.  The other tribes were to be ready for war, but the Levites were to be the Lord's, and were to be set apart and trained from their youth for the service of His sanctuary.

(16) And Moses numbered them according to the word of the LORD, as he was commanded.

Moses, with Aaron and the heads of each tribe, had numbered all the other tribes, but it appears that only Moses numbered the Levites just as God had instructed him to do.

(17) And these were the sons of Levi by their names: Gershon, Kohath, and Merari.

The immediate sons of Levi, who went with him into Egypt (Genesis 46:8 and 11), were Gershon, Kohath, and Merari.

(18) And these are the names of the sons of Gershon by their families: Libni and Shimei.

The sons of Gershon were Libni and Shimei.  These sons had first been named in Exodus 6:17 when the heads of the fathers of the Levites were named.

(19) And the sons of Kohath by their families: Amram, Izhar, Hebron, and Uzziel.

The sons of Kohath were Amram, Izhar, Hebron, and Uzziel.  These sons were also mentioned in Exodus 6 as heads of the Levites.  Amram was the father of Aaron and Moses (Exodus 6:20).

(20) And the sons of Merari by their families: Mahli and Mushi. These are the families of the Levites according to the house of their fathers.

The sons of Merari were Mahli and Mushi.  Mahli was written as Mahali in Exodus 6:19.  The preceding verses listed the families of the Levites according to the houses of their fathers.

Since Blogger limits the number of labels per post, and there are many more notable names in the third chapter of Numbers, the study of this chapter is continued here:

The Numbering of the Levites and Their Exchange for the First-Born, Part 2

The Sin and Death of Nadab and Abihu

Continuing a chronological Bible study:

(Leviticus 10:1) And Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it, and offered strange fire before the LORD, which He had not commanded them.

In the last chapter and post, Aaron, who along with his sons had been previously solemnly consecrated to the priest's office, began the exercise of his priestly office and offered the first offerings of himself and of the people.  A fire had come from the Lord indicating His acceptance of the offerings that Aaron had offered just as had been instructed by Moses.

Now Nadab and Abihu, the two oldest sons of Aaron (Exodus 6:23), each took his own censer, a vessel in which coals of fire were put and incense upon them, which the sons indeed put, and they offered "strange fire" before the Lord, which the Lord had not commanded be done.  The original word for "strange" was "zoor" and it meant "strange, profane" and "to be estranged, as to commit adultery".  At first glance, it might seem that we don't know exactly what Nadab and Abihu did that made their fire profane, but I believe the answer is in the end of the verse that said God "had not commanded them".  While everyone else was prostrate in awe and reverence and humility, these two did not wait for the solemn instruction with which everything else had been done up to this point, but of themselves took their censers and put fire and incense and burned it.  The rituals that took place in the tabernacle were all for the Lord and per His instruction.  Deciding of themselves to offer incense was offering a strange fire not authorized by God, and forbidden, like had been commanded in Exodus 30:9 when it was said that no "strange incense" be burned on the incense altar, "strange" meaning any other incense for any other purpose other than what was commanded.  The brothers offered "strange fire" of themselves that had not been commanded by God.

(2) And there went out fire from the LORD, and devoured them, and they died before the LORD.

The fire from the Lord that had just sanctified the ministry of Aaron as well pleasing to the Lord, now brought destruction to Aaron's two oldest sons because they performed a self-willed act of worship.  Albert Barnes, in his Notes on the Bible, pointed out that this was consistent with what was said later in the Gospel:

"For we are to God a sweet savor of Christ, in them that are saved, and in them that perish: to the one we are the savor of death leading to death, and to the other the savor of life leading to life. And who is sufficient for these things?" - 2 Corinthians 2:15-16

The very same salvation Gospel of Christ means life to them who accept and are saved by it, and death to those who reject it.  This fire that came from the Lord devoured Nadab and Abihu, meaning devoured their lives, and they died right there before the Lord.  They were not completely devoured to non-existence as a later verse will show.

(3) Then Moses said to Aaron, “This is what the LORD spoke, saying, 'I will be sanctified in those who come near Me, and before all the people I will be glorified.'" And Aaron held his peace.

Moses spoke immediately to Aaron repeating the words of the Lord.  Although this exact quote of the Lord is not found in scripture, there is a hint of it in Exodus 19:22 when the Lord said that the priests who came near to Him must be sanctified "lest the LORD break forth upon them".  The Lord is a holy God who must be approached with reverence and seriousness and His presence is not to be entered into vainly or lightly.  Aaron held his peace meaning he acknowledged and submitted to God's righteous justice and did not murmur against His Lord.

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

Here is where we see that the bodies of Nadab and Abihu were not totally devoured to nothingness because Moses called upon Mishael and Elzaphan, the sons of Uzziel, who was the uncle of Aaron, to carry Nadab and Abihu out of the camp.

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

They did as Moses said and carried the bodies in their coats out of the camp.  It's interesting to note that although fire came out and killed them, perhaps as if by a flash of lightning, neither their bodies nor their clothes were burned up.

(6) And Moses said to Aaron, and to Eleazar and Ithamar, his sons, “Do not uncover your heads nor tear your clothes, lest you die, and wrath come upon all the people; but let your brethren, the whole house of Israel, bewail the burning which the LORD has kindled."

Moses told Aaron and Aaron's two remaining sons, Eleazar and Ithamar, that they were not to uncover their heads or rent their clothes, which were signs of grief and mourning.  As a matter of fact, they were strictly forbidden to do it or else they would die and God's wrath would come upon all the people.  Lamenting so demonstrably for them would have sent the message that even though their family members' actions were so heinous and provoking to God, and so deserving of the punishment He inflicted on them, their mourning might be seen as justifying the crimes and accusing God of unjust severity.  In addition, they were not to be diverted from or disturbed in their present service to their Lord.  Matthew Henry, in his Commentary on the Whole Bible, put it this way, "By this they must make it to appear that they had a greater value and affection for their God and their work than for the best friend they had in the world."  However, as a whole, they and the whole house of Israel, should bemoan the incident, not so much for the death of their brethren, but for the irreverence to the Lord that had occurred, and in respect and recognition of the Lord's sovereign and powerful judgment, and for His wrath that could just as easily consume all of them as they were sinners, as well.

(7) "And you shall not go out from the door of the tabernacle of the congregation, lest you die, for the anointing oil of the LORD is upon you.” And they did according to the word of Moses.

Additionally, Moses told Aaron and his sons that they were not to go outside the door of the tabernacle as they were consecrated with oil to the priest's office, the oil being the symbol of the Holy Spirit, that Spirit of Life; and they were to be completely attentive to their priestly affairs dedicated to their Lord preferring service to Him over any mourning or funeral customs.  They did just as Moses told them to do.

(8) And the Lord spoke to Aaron, saying, (9) “Do not drink wine or strong drink, you, nor your sons with you, when you go into the tabernacle of the congregation, lest ye die; it shall be a statute forever throughout your generations,"

The Lord now spoke directly to Aaron, rather than through Moses.  He told him that neither he nor his sons were to drink wine or any strong drink when they went into the tabernacle.  It is believed by many Bible commentators that the reason for this prohibition at this time might be because Nadab and Abihu were drunk when they offered strange fire.  That is certainly possible.  They had feasted that day and probably drank freely in celebration of their first day into their priesthood.  Service in the priest's office called for clear heads and clean hearts in the administration of sacred things.  Even if the brothers had not been drunk, God was pointing out to Aaron that this was a most sacred service they were undertaking and it was to be administered with reverence and respect and wine and strong drink were prohibited under the penalty of death, and as a statute forever.  Note the prohibition seems to just apply to when they were going into the tabernacle; they were permitted to drink wine at other times.

(10) "And that you may distinguish between holy and unholy, and between unclean and clean, (11) And that you may teach the children of Israel all the statutes which the LORD has spoken to them by the hand of Moses.”

The Lord continued speaking to Aaron giving him the reason for the prohibition, that the priests' minds be clear and their understanding and judgment correct, that they be able to distinguish between holy and unholy (which obviously Nadab and Abihu were not able to do), and clean and unclean, and that they be able to properly teach the children of Israel all the statutes that God had passed to Moses to pass to them.

(12) And Moses spoke to Aaron, and to Eleazar and to Ithamar, his sons who were left, “Take the grain offering that remains of the offerings made by fire to the LORD, and eat it without leaven beside the altar, for it is most holy. (13) And you shall eat it in the holy place, because it is your due and your sons’ due, of the sacrifices made by fire to the LORD; for so I have been commanded."

Moses now spoke to Aaron and his remaining two sons, and told them to take the grain offering that remained of the offerings made by fire to the Lord (all but the handful that was burnt), and instructed them to eat it without leaven beside the altar, here called the holy place, because that part of the grain offering that remained for the priests was most holy.  Dr. John Gill, in his Exposition of the Entire Bible, pointed out that this was not the previously designated "holy place" next to the "holiest of holies" within the tabernacle, but was a so-called holy place within the court of the tabernacle next to the altar at the door of the tabernacle.  This part of the grain offering was for Aaron and his sons only, not for any other family, etc., and was to be eaten nowhere else but in the tabernacle.  Moses lets Aaron and his sons know that this was the will of God as He had commanded him.

(14) "And the wave breast and heave shoulder you shall eat in a clean place, you, your sons, and your daughters with you; for they are your due and your sons’ due, which are given from the sacrifices of peace offerings of the children of Israel."

Moses continued speaking to Aaron and his sons, telling them that the breast that was waved and the shoulder that was heaved was provided to them and their families and was to be eaten in a clean place, but not necessarily a holy place.

(15) "The heave shoulder and the wave breast they shall bring with the offerings of fat made by fire, to wave it for a wave offering before the LORD; and it shall be yours and your sons’ with you, by a statute forever, as the LORD has commanded.”

Moses continued speaking to Aaron and his sons, continuing the thought from the previous verse that these items were given from the sacrifices of peace offerings brought by the children of Israel with the offerings of fat, and the breast and the shoulder were to be Aaron's and his sons' portion by an everlasting statute commanded by the Lord.

(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 who were left, saying, (17) “Why have you not eaten the sin offering in a holy place, seeing it is most holy, and God has given it to you to bear the iniquity of the congregation, to make atonement for them before the LORD?"

Leviticus 9:15 told of Aaron taking the goat, the sin offering for the people, killing it, and offering it for sin.  Verse 16 stated he then brought the burnt offering.  These were two different offerings as stated in Leviticus 9:3--a kid of the goats for a sin offering and a calf and a lamb of the first year for a burnt offering.  Moses now looked for the goat of the sin offering and saw that it was burnt, and he was angry with Aaron's sons, Eleazar and Ithamar.  The flesh of this goat was not to be burnt, but to be eaten by the priests in the holy place, according to Leviticus 6:25-26:  “Speak to Aaron and to his sons, saying, ‘This is the law of the sin offering: In the place where the burnt offering is killed, the sin offering shall be killed before the LORD. It is most holy. The priest who offers it for sin shall eat it. In a holy place it shall be eaten, in the court of the tabernacle of meeting.'"  Moses demanded to know why the sons had not eaten the sin offering in a holy place; it was most holy and to be eaten by the priests to bear the iniquity of the people.  In this way, they bore the sins of the people as their own, and then made atonement for them.  In this, they were symbolic types of Christ, who took the people's sins upon Him and bore them in His own body on the cross, and made full satisfaction and atonement for them.  Seeing that the eating of the sin offering of the people was of so great importance, the neglect of it by the priests angered Moses.  You would think that just after witnessing what happened to their brothers, they would have been more carefully attentive to the laws of God.

(18) "Behold, the blood of it was not brought inside the holy place; indeed you should have eaten it in a holy place, as I commanded.”

Moses referred back to the instructions given in Leviticus 6:30, which were that if any blood of the sin offering had been brought into the tabernacle, then the sin offering was not to be eaten, but was to be burnt in the fire.  However, in this case, he said that no blood of the sin offering was brought inside the holy place, therefore they were to have eaten it in a holy place, as he had previously told them.

(19) And Aaron said to Moses, “Behold, this day they have 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 today, would it have been accepted in the sight of the LORD?”

Moses had directed his anger toward Eleazar and Ithamar, but it was Aaron who answered.  Perhaps what they did was by Aaron's direction, and therefore he apologized for it.  In essence what he said was that on this very day when they had sacrificed sin and burnt offerings to the Lord, this great calamity had befallen him; and would it have been pleasing to the Lord that those so humbled and distressed by the sin of their family members and God's divine judgment, would have chosen to feast on the most holy flesh of the sin offering?

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

Moses was content with Aaron's answer.  God judges the heart of man rather than his actions.  In verse 3 above, Aaron had held his peace and not openly and audibly mourned for his sons.  In his excuse to Moses, he did not say that it was in an act of mourning (choosing to mourn for his sons over the law of God) that he chose not to feast on the sin offering, but rather wondered aloud if it would have been acceptable to the Lord to be done in his present sorrowful spirit.  Indeed, God had provided in other places that what could not be eaten was to be burnt.  Aaron's unfitness for duty, natural and not sinful, was given a great allowance and God had mercy on him and his remaining sons.  It appeared that Aaron did aim to be acceptable to the Lord, and this was most surely a case of the spirit being willing, but the flesh was weak.  God judged Aaron's heart, and we being unable to see within a person's heart, should learn to be careful not to judge every little action of another person.  We must learn to forgive and show mercy just as we are forgiven and shown mercy by our Lord.