And Jehovah spoke to Moses, saying,
Commentary for this verse has not been generated yet.
Take the Levites from among the children of Israel, and cleanse them.
God's first order about the tribe of Levi is not about work. It is about washing. Two questions sit inside that short command. Why lift one tribe out from the rest of Israel? And why do men God has already chosen still need cleansing before they serve Him?
The Levites did the practical work of the tabernacle, God's tent among Israel. Aaron's family served as priests. Commentators read the two groups as two sides of one Christian life.
If Aaron and his sons represent the Church as a holy priesthood, offering up spiritual sacrifices that are acceptable to God by Jesus Christ, the Levites are a picture of the saints, set apart to God for His will and His service… Some prize above all else the privilege of being in God's presence as worshippers. Others count it the highest favour that God lets them serve. But the perfection of the Christian life lies in joining the two together… The one who most enjoys his priestly privilege will be the best qualified for his Master's service.
The Levites were not volunteers. God had already taken them in place of Israel's firstborn sons. Those were the sons He spared when judgment fell on Egypt. That earlier claim stands behind the command to take them now.
Jehovah took them in a very special way as the formal substitute for Israel's firstborn, the sons He spared when the destroying angel struck Egypt. Blood had redeemed them, and He counted them as belonging to Him in a marked way… So the Levites were tied to mercy — the great mercy that set Israel apart and rescued them from the doom of Egypt. That fitted them so much the better for the service of the sanctuary. Who can dare to take up the service of God without knowing that God has accepted him on the ground of redemption? Salvation comes before ministry…
The order to cleanse assumes something is wrong. Commentators find the trouble in Levi's own nature.
Looking at Levi by nature, we could see that his character was such that God would have no fellowship with him at all… But God will not leave him there. So God must Himself provide the remedy. God Himself must cleanse this self-willed, cruel and fierce man… Man's sin must always be brought into the presence of God's grace.
The cleansing that follows uses water, not blood. Commentators give a reason for that.
There is no mention of sprinkling with blood, as there was with the leper. The Levites already stand on the ground of redemption, and so in a recognised relationship with God. The question here is purification, not expiation, and so it is cleansing with water… In the full Christian sense, water means death. Washing here means applying death to all that we are as children of Adam, so that everything contrary to God is put out of the way… The blood has expiated our guilt. The water has cleansed us from our sinful condition by bringing it to an end in the cross of Christ.
The cleansing had two hands in it:
Moses first sprinkled the purifying water on them, but the Levites did the rest themselves: let them shave, let them wash, let them make themselves clean… Our first right desires after God began when the Spirit had done that work in our souls for us. Then a work done by us was to follow, as we see plainly in this picture. To shave all our flesh means, in New Testament language, cleansing ourselves from all defilement of the flesh (2 Cor. 7:1). To wash our clothes means separation from the circles we once moved in before the grace of God reached us.
Commentators turn this onto anyone who works for God today. The warning is about motive.
Self-will can never serve God; no, we must set it aside if we would know what true service is. Sadly, much of what passes for service would prove to be only the fruit of a restless will, if we judged it in the light of God's presence… The heart is so deceitful that we may imagine we are doing the Lord's work, when in reality we are only pleasing ourselves.
- Claimed — God's right to the Levites rested on redemption. They stood in place of the firstborn God spared in Egypt through blood. Salvation comes before service.
- Cleansed — The washing used water, not blood. These people already stood in relationship with God, so the need was purification, not expiation.
- Shared — Moses sprinkled the water, but the Levites shaved and washed themselves. The Spirit works in us first, and then we work.
- Shaved — Levi's own nature was cruel and fierce. Shaving means cleansing ourselves from the defilement of the flesh, because self-will can never serve God.
- Sent — Only then could they serve. Commentators read the Levites as a picture of every believer set apart for God's work. Nearness to God and practical service belong together.
And thus shalt thou do unto them, to cleanse them sprinkle upon them water of purification from sin; and they shall pass the razor over all their flesh, and shall wash their garments, and make themselves clean.
Commentary for this verse has not been generated yet.
And they shall take a young bullock and its oblation of fine flour mingled with oil; and another young bullock shalt thou take for a sin-offering.
Commentary for this verse has not been generated yet.
And thou shalt bring the Levites before the tent of meeting; and thou shalt gather together the whole assembly of the children of Israel.
Israel is camped at Sinai. The Levites are the tribe set apart to work at the tabernacle, God's tent among His people. Before they can do a single duty there, God calls the whole nation together to watch. Why must this happen in full public view? And what does one tribe's service have to do with everyone else?
The Levites did not design their own setting apart. Every step of it — the washing, the shaving, the offerings, the place — came by God's command.
We now turn the reader's attention to a very interesting ceremony. It took place in the wilderness of Sinai, in front of the whole congregation. It was the setting apart of the Levites by the rite God laid down, for the duties they were to perform. As with the priests, so with the Levites, it was for God to say how that should be done. He alone knows what is needed for those He will employ in His service.
God does not only tell Moses to bring the Levites forward. He tells him to gather the whole nation to watch.
All of this was done in the most public way. First came washing and shaving. They were sprinkled with the water of purifying, and the hair of their body was shaved off. Their clothes were washed too, and in this way they made themselves clean. The need to be purified by water declared that in themselves they were not pure. The shaving of all their hair meant giving up every thought of serving God in their natural strength.
To stand at the tent of meeting is to stand in God's presence. No one stands there on his own footing. The sacrifices of the previous verse make that approach possible.
They were called, or marked out, for their special place. They were presented before the Lord as the offering of Israel. They also had to stand before Him in the value of the sacrifices they were told to bring. This teaches very plainly that no one can render true service without the sense of acceptance in Christ… There was no peace offering, as people have often noticed, because it was a question of service, and not of communion.
The crowd is not an audience. In the next verse they lay their hands on the Levites. That act joins them to what the Levites will do.
Then the Levites had to present their offerings. The whole congregation of the people had already identified themselves with them by laying on hands. The force of this act is shown here. By it the people identified themselves with the service, so that they were regarded as serving their God in the service of the Levites.
The same act settled an older claim. God had a right to every firstborn son in Israel.
By laying their hands on the Levites, the people owned that they were identified with them. From now on the Levites were to stand in the place of their firstborn males and do the Lord's work. So the people fully owned God's rightful claim on their firstborn. They also owned His way of redeeming their children from a service He could justly have demanded.
The Levites already belonged to the Lord. Yet He arranges to receive them back from the hands of Israel.
The Levites were chosen out of Israel for the service of the tabernacle. Yet the whole congregation was identified with them, as the laying on of their hands showed. What is more, Aaron presented the Levites to the Lord as the gift of the children of Israel. They belonged to the Lord already. He claimed them because He had delivered them from Egypt through judgment. Still He would receive them as the gift of His people, so that His people might be represented before Him in all the service of the Levites.
One writer links this ceremony to a line in the New Testament about the church.
The laying on of hands identified the person who did it with the victim… Romans 15:16 points back to this consecration of the Levites. It sees the church as offered to God in this way from among the Gentiles. The Israelites also laid their hands on the Levites. So the whole people were, in a sense, identified with them in this consecration, as an offering made by them to the Lord. In this way the Levites represented them before Him.
- Called — God decides how His servants are prepared, not the servant. He marked out the Levites Himself.
- Cleansed — the washing said they were not pure in themselves. The shaving said they must give up serving God in their natural strength.
- Covered — at the tent of meeting they stood in the value of the sacrifices they brought. No one can serve truly without the sense of acceptance in Christ.
- Connected — the whole congregation laid hands on them. So Israel was counted as serving God in the Levites' service.
- Committed — God claimed them as His own, yet received them back as the gift of His people.
And thou shalt bring the Levites before Jehovah; and the children of Israel shall put their hands upon the Levites.
This verse sits inside the ceremony that set the Levites apart for the tabernacle. Moses brings them out in front of the whole assembly, and the people lay their hands on them. The gesture looks simple. Yet it raises the question of the chapter: what does that hand on the head say, and why must the whole nation share in setting one tribe apart?
The same act appears in the sacrifices, and it always carries one sense. The man who lays on his hand joins himself to the one he touches.
The children of Levi belonged to the Lord as His redeemed. He saved them when He judged sin, and they were themselves offered as an offering to the Lord. Laying on hands joined the man who did it to the victim. If it was an offering for sin, the offering was identified with the sinner in his sin. If it was a burnt offering, the offerer was identified with the value of the victim's consecration to God's glory in the matter of sin. Romans 15:16 points back to this consecration of the Levites, and sees the church offered to God in the same way from among the Gentiles. The Israelites laid their hands on the Levites too. So the whole people were, in a sense, identified with them in this consecration, as an offering they made to the Lord. In this way the Levites represented them before Him.
The gesture is not unique to this ceremony:
It is the same Hebrew word for "lay" as in Deuteronomy 34:9, where Moses laid his hands on Joshua; and as in Numbers 8:10, where the Israelites laid their hands on the Levites, expressing fellowship or identity for special service in each case.
The Levites did not serve on their own account. Their work counted as the whole nation's work.
The whole congregation of the people identified themselves with the Levites by laying on hands. This rite shows its force here. By it the people identified themselves with the service, so that they counted as serving their God in the service of the Levites.
It also shows what God's workers look like:
The act of laying on hands expressed identification. So the Levites give us a distinct view of the people of God in the wilderness. They present them to us as a company of earnest workers — and note, not as casual labourers running here and there, each doing what seemed right in his own eyes. Nothing of the sort.
The hands also sealed an exchange. God had claimed every firstborn son in Israel, and He took the Levites instead.
By laying their hands on the Levites, the people owned that they were one with them. From now on the Levites would stand in the place of their firstborn sons to do the Lord's work. They fully owned God's rightful claim on their firstborn. They also acknowledged His way of redeeming their children from a service He could rightly have demanded.
The Levites already belonged to God. Yet He let the people hand them over as their own gift.
This is very beautiful, and also a striking display of God's grace. God chose the Levites out of Israel for the service of the tabernacle. Yet the whole congregation was identified with them, as their laying on of hands showed. And Aaron presented the Levites to the Lord as the gift of the children of Israel. They belonged to the Lord, who claimed them because He had delivered them from Egypt through judgment. Still He will receive them as the gift of His people, so that His people stand represented before Him in all the service of the Levites.
Israel lost a tribe and gained by it:
How happy we are when we fully recognise the rights of the Lord, and at the same time find our own portion so much the better. We are not poorer because a thing is the Lord's. We are so much the richer, because His things are ours.
The order in the chapter matters. They are given to God first, and set to work after.
In verses 10 and 11 the Levites come before the Lord and are offered to Him, so that they may serve Him. All this happens under the direction of priestly communion. God first brings the whole Church to Himself, and then sets it in service under spiritual priestly direction... No service is intelligent or reasonable unless it springs from priestly communion with the Lord. An intention to obey is not enough on its own. It is communion which gives power and intelligence in service.
- Identified — hands laid on a head join the two. Here the nation joins itself to the tribe that will serve for it.
- Exchanged — God claimed every firstborn son. The people owned that claim, and took His way of redeeming their sons through the Levites.
- Given — God received what was already His as the people's own gift. So the whole nation stood represented in the Levites' work.
- Enriched — giving a tribe to the Lord left Israel richer, because what is His becomes theirs.
- Ordered — given to God first, then put to work. Service that does not begin in communion with Him is not real service.
And Aaron shall offer the Levites as a wave-offering before Jehovah from the children of Israel, and they shall perform the service of Jehovah.
Numbers 8 records the day God set the tribe of Levi apart. In verse 11 the ceremony reaches its point: Aaron presents them to God as a wave offering brought by the people. Why were living men handled like a sacrifice, and what does that say about anyone God calls into His service?
The word "wave" describes a gesture of presentation. One writer traces the order of the ceremony and its meaning:
The Levites were given to Aaron and his sons, just as the church is given to Christ, the true Priest and Son over the house of God. They were given for the service of the house. Israel first offered them to the Lord for His service through Aaron the priest (v. 11). It was a wave offering (tenupha) — that is, they were presented before the Lord as consecrated to Him.
Another writer links the waving to the ascended Christ:
Then the Levites were offered as a wave offering before the Lord (v.11). This may seem strange, since the Levites were probably not waved in a literal way. Still, it was called a wave offering because, as servants of God, they were identified in picture with Christ ascended to the right hand of God. For Christ, ascended in glory, provides all ministry today (Eph. 4:8). Therefore, ministry is from heaven, on a far higher level than anything earthly.
Another writer sees the point in the numbers: God did not take a portion, but the whole tribe:
On that day all the Levites were publicly consecrated to God's service — all the firstborn in Israel belonged to Him (Ex. 13:2), but He accepted the Levites in their place, as far as their numbers went, man for man. A heave offering here, as in the other cases, would have been out of place. It was not some of the firstborn whom God claimed, nor some of the Levites that He accepted.
The verse calls them an offering "from the people of Israel." Just before Aaron waved them, the people laid their hands on them. That act tied the whole nation to what followed:
The Levites were chosen out of Israel for the service of the tabernacle, yet the whole congregation was identified with them. Their laying on of hands showed it. What is more, Aaron presented the Levites to the Lord as the gift of the children of Israel... Do we not learn this? Service is individual in its responsibility to the Lord. Yet it is still rendered on behalf of His people, and in connection with their unity.
Paul takes up the same picture in his own work among the nations:
Turn to Numbers 8 and you find the account of the "offering up" of the Levites before the Lord, in the place of the firstborn of the children of Israel, that "they may do the service of the LORD"... Read in this light, Paul regarded his preaching of the gospel among the Gentiles as a priestly service. His aim was that the nations might be presented to God as an acceptable offering, through the infinite value and power of the sacrifice of Christ, sanctified by the Holy Spirit.
They are offered first; only then do they work. One writer draws out the principle:
The Levites are first offered to God. (v. 13.) "After that the Levites shall go in to serve at the tent of meeting." (v. 15.) Here is the true character of service — "first gave themselves to God," then God employs them... The service of the Levites was entirely the consequence of their being the Lord's. "The Levites shall be mine." (v. 14.) For as it is written, "You are not your own, for you were bought with a price." (1 Cor. 6:20.) It is blessed to say, "My beloved is mine;" but it is greater progress and a deeper joy to say, "I am His."
They were not only offered to God; they were handed over to Aaron:
The Levites were given as a gift to Aaron and to his sons, for service in the tabernacle of the congregation... Given to Him for salvation, as every believer is, we have also to remember that we are a gift to Him for His absolute disposal. Our only proper attitude, therefore, is that of Saul of Tarsus, who said, "Lord, what do You want me to do?"
Another writer names the goal all this service serves:
Does this not show that all true Levitical service aims at supporting priestly service in the presence of God? This is the real goal of all true ministry: that worship to our God and Father and our Lord Jesus Christ may be the result.
- Claimed — God claimed every firstborn and took every Levite in their place, man for man. He took all of them, not a portion.
- Consecrated — "Waved" means presented. Aaron lifted them before God as set apart to Him. They were given to him, as the church is given to Christ.
- Carried — the people laid hands on them, so the Levites stood for the whole nation. Service is personal, yet it is done for all God's people.
- Committed — offered first, employed second. Service follows from belonging to the Lord.
- Completed — the aim is worship, not activity. Levite service exists to support priestly service in God's presence.
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, to Jehovah, to make atonement for the Levites.
The Levites were set apart for God's service. Before they could begin, two bulls had to die for them — verse 12 puts their hands on those animals and names the result: atonement for the men about to serve.
The gesture of laying hands on an animal's head was not a blessing. It joined the man and the victim. With the two bulls, the result ran in opposite directions.
The Levites laid their hands on both the sin offering and the burnt offering. This act of laying on hands expressed one simple fact: identification. But how different the result in each case! When Levi laid his hands on the head of the sin offering, it transferred all his sins to the victim — all his guilt, all his fierceness, cruelty, and self-will. When he laid his hands on the head of the burnt offering, the transfer ran the other way. It gave Levi everything that made the sacrifice acceptable, all its perfection... That weighty passage at the close of 2 Corinthians 5 sums up the teaching of all this: "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God."
The verse says both bulls made atonement. But one word here covers two different pictures.
Here we have presented to us, in type, the two grand aspects of the death of Christ. The sin offering gives us the one; the burnt offering gives us the other... In the sin offering, we see Christ bearing sin in His own body on the tree, and enduring the wrath of God against sin. In the burnt offering, we see Christ glorifying God even in the very matter of making atonement for sin. Both make atonement. But the sin offering measures atonement by the depth of the sinner's need. The burnt offering measures it by Christ's devotedness to God. In the one, we see how hateful sin is; in the other, how precious Christ is.
Atonement "for the Levites" assumes something is wrong with the Levites. By nature, Levi had no remedy of his own.
Looking at Levi by nature, we could see that his character was such that God would have no fellowship with him at all. Left to himself, Levi would stay forever in his own home, in the company of the "instruments of cruelty" that were there. But God will not leave him there. So God Himself must provide the remedy. God Himself must cleanse this self-willed, cruel and fierce man.
The one ceremony produced two results, and the men needed both before they could serve.
It teaches very plainly that no one can render true service without the sense of acceptance in Christ... Putting their hands on the head of the sin offering transferred, so to speak, their guilt to the bull. Before it was offered, the bull became identified with their sin. The same action with the burnt offering worked the other way: the Levites became identified with all the acceptance of its sweet fragrance as it burned on the altar. There was in this way clearance from guilt and positive acceptance.
The burnt offering does not only cover the worker. It covers the work.
In verse 12 the Levites laid their hands on the head of the sin offering, the whole company thus standing guilty before God. They laid them on the burnt offering too, and that identified them fully as accepted in all the perfectness of Christ's sacrifice — a sweet fragrance to God. Just as He bore our sins, which were laid on Him, so God accepts all our services through the burnt offering. Laying my hand on the burnt offering identifies me with the fragrance of Christ in the presence of God.
One sacrifice is missing from this list, and the order of the other two matters.
In the offerings that went with their consecration there was no peace offering, because it was a question of service and not of communion. But they did offer the sacrifices that represented the effectiveness of the atonement, and the devotedness of the Lord Jesus even to death. These marked out the ground and nature of their service... In the application the sin offering comes first.
- Identified. Hands on the head joined the man to the animal; the same action sent guilt one way and acceptance the other.
- Cleared. The sin offering took Levi's sins, fierceness and self-will — the very nature that shut him out of God's presence.
- Accepted. The burnt offering put all the perfection of the sacrifice to the Levite's account, so he stood before God in its sweet fragrance.
- Qualified. Only then could the Levites serve. Without the sense of acceptance in Christ, no one renders true service.
- Covered. The burnt offering covers the servant and the work alike. God accepts our service through it, not on its own merit.
And thou shalt set the Levites before Aaron, and before his sons, and offer them as a wave-offering to Jehovah.
The Levites are the tribe given to Aaron and his sons to do the work of the tabernacle, and this verse seals that arrangement. Why are living men waved like a sacrifice, and why must the priests receive them before the Lord does?
The order matters. The Levites do not pass straight to God. They go first to Aaron's family, and the gift reaches the Lord through their hands.
The Levites were given to Aaron and his sons, as the church is given to Christ, the true Priest and Son over the house of God, to be used in the service of the house. Israel first offered them to Jehovah for His service through Aaron the priest (v. 11). It was a wave offering (tenupha); that is, they were presented before the Lord as set apart to Him. Then (v. 13) they were set before Aaron and his sons, and so given to the Lord through their hands — given wholly to Him instead of the firstborn (vv. 16-19).
So the Levite's work rests on the priest's office.
All the Levites, whatever their different kinds of service, were given to Aaron and his sons. They were given wholly and completely to serve Aaron on behalf of the children of Israel. This made the service of the tabernacle depend on Aaron's priesthood; without that it had no place and no fitness. The worth and acceptance of the outward service hung entirely on the inner worship. The tribe of Levi was joined to Aaron and served him, and had no other reason to exist... All real service flows from the Lord, and so it depends on Him in the sanctuary and points back to Him there. If the source is made human, or the motives come from the world, the service becomes false.
Here the offering was the men themselves, and God took the whole tribe, not a few.
When that was done in the wilderness, the Levites did not only bring a burnt offering and a sin offering; Aaron waved them as an offering themselves... On that day all the Levites were set apart in public for God's service. All the firstborn in Israel belonged to Him (Ex. 13:2), but He accepted the Levites in their place, man for man, as far as their number went. It was not some of the firstborn whom God claimed, nor some of the Levites that He accepted. He claimed all the firstborn, but took all the Levites in their place, as a wave offering from the children of Israel.
Commentators differ here. One writer doubts the Levites were literally lifted at all.
The Levites were offered as a wave offering before the Lord. This may seem strange, for it is not likely that the Levites were really waved. Yet it was called a wave offering because, as servants of God, they were identified in picture with Christ ascended to the right hand of God. All ministry today comes from Christ ascended in glory (Eph. 4:8). So ministry is from heaven, on a far higher level than anything on earth.
The handing over also sets the aim of the work.
There we read that the Levites were given ("gifted", according to Young's Concordance) to Aaron and to his sons to do the service of the tabernacle. Does this not show that all true Levite service aims to support the service of the priests in the presence of God? This is the real goal of all true ministry: that worship to our God and Father and our Lord Jesus Christ may be the result.
A gift belongs to the one who receives it.
The Levites were given as a gift to Aaron and to his sons, for service in the tent of meeting. Seen this way, the Levites are a picture of all believers as servants, and we learn that the Church is given to Christ for His service on the earth. We are given to Him for salvation, as every believer is; but we must also remember that we are a gift to Him, for Him to use exactly as He chooses. So the only right attitude is that of Saul of Tarsus, who said, "Lord, what will You have me to do?" How precious it is to remember that we are wholly the Lord's, and that this leaves no room at all for self-will or for pleasing men.
- Given. The Levites pass as a gift to the priest first, and through him to the Lord. They keep nothing back.
- Waved. They are not just workers. They are the offering itself, and God takes the whole tribe in place of Israel's firstborn.
- Lifted. Some tie the waving to Christ raised to God's right hand. Then ministry comes from heaven, not from earth.
- Attached. Levite work exists only to support the priest's work. Outward service draws its worth from the worship inside.
- Asking. A gift belongs to its receiver. That leaves the servant one question: Lord, what do You want me to do?
And thou shalt separate the Levites from among the children of Israel, that the Levites may be mine.
Numbers 8 ends the ceremony that set the Levites apart, and verse 14 gives God's aim in it: a tribe taken out from Israel and owned by Him. On what ground can God call them His own?
One writer draws out what that setting apart means for believers now.
The ceremony set the Levites apart from the rest of Israel as the Lord's special property. Today, all believers should value being set apart for the Lord's service — not set apart from other believers, but from the world.
God's claim is not arbitrary. The Levites stood in the place of Israel's firstborn, whom God spared in Egypt on the night of judgment.
They were redeemed by blood, and counted emphatically to belong to Jehovah. In place of Israel's firstborn He accepted the Levites. "The Levites shall be mine." ... The grace of God had exempted those they answered to in the time of judgment. So the Levites were identified with mercy — the great, distinguishing mercy that rescued Israel from the doom of Egypt. That fitted them all the better to serve in the sanctuary. Who dares to take up the service of God without knowing that God has accepted him on the ground of redemption? Salvation comes before ministry, if we listen to God and take seriously the solemn warning of the Lord and His apostle. (Matt. 7:22; 1 Cor. 9:27)
Three steps made up their cleansing, and each one reaches into daily life.
The sprinkling of the Levites was done for them. But then they had to carry out what it meant themselves — first to themselves, and then to all the details and surroundings of their daily lives. They were to shave, as in the case of the leper, all their flesh. No product of the flesh was to escape the sharp edge of the word of the cross, however attractive it might look to people. ... They were, moreover, to wash their clothes. Clothes are a picture of habits and surroundings. We must keep bringing all these under the water, if we are to stay before God with a good conscience and ready for His service.
Two bulls were offered, and one offering was missing.
When they put their hands on the head of the sin offering, it transferred their guilt, so to speak, to the bull. Before it was offered, the bull became identified with their sin. In the same action with the burnt offering, though, the Levites became identified with all the acceptance of its sweet aroma as it burned on the altar. So there was clearance from guilt and positive acceptance. ... There was no peace offering, as has often been noted: this was a question of service, not communion.
Being taken out for God did not cut the Levites off from the nation.
If we are His people, let us not forget that the people of Israel showed their agreement and joy. They took their part in it too, by identifying themselves with the Levites who were then set apart for Jehovah. How happy we are when we fully recognise the rights of the Lord, and at the same time find our own portion so much the better. We are not made poorer because a thing is the Lord's; we are so much the richer, because His things are ours.
Belonging to God was not the end of it. One writer sets out three steps in our service.
So, as regards our service, we have these three principles. First, we are redeemed, delivered from the judgments that the enemies of God lie under, and taken out from among those enemies. Second, as a result of this first fact, we belong completely to God. Bought with a price, we are no longer our own, but God's, to glorify Him in our bodies, which are His. Third, we are given entirely to Christ, who is the Head of the house of God, the Priest, for the service of His tabernacle. Blessed bondage, happy giving up of self, true deliverance from a world of sin!
Service has a goal beyond itself.
Does this not show that all true Levitical service aims to support priestly service in the presence of God? This is the real end in view of all true ministry: that worship to our God and Father and our Lord Jesus Christ may be the result.
- Redeemed — blood had spared the firstborn. That is why God can say "Mine". Salvation comes before service, never after it.
- Cleansed — sprinkled, shaved, washed. What they received had to be lived out in daily habits.
- Accepted — the sin offering carried their guilt away. The burnt offering brought them in. There was no peace offering: this was service, not communion.
- Separated — taken out from among the people, yet the people shared in it. The Lord's rights never leave His people poorer.
- Given — redeemed, so owned. Owned, so handed to the Priest. And the end of it all is worship.
And afterwards shall the Levites come in to do the service of the tent of meeting. And thou shalt cleanse them, and offer them as a wave-offering.
The Levites were the men God took for His own service instead of Israel's firstborn sons. The phrase "after that" carries the weight of this verse: before they could serve at the tent of meeting, two things had to be finished — a cleansing and an offering.
Commentators read the washing and shaving of verses 6–7 as a picture. God deals with what a man is by nature before He uses him.
Here we have, in type, the only divine principle of cleansing. It is the application of death to nature and all its habits. It is the word of God brought to bear upon the heart and conscience, in a living way... The pure water and the sharp razor were called into action. The washing and shaving had to go on before Levi was fit to approach the vessels of the sanctuary.
One writer points out who does each action here, and what each one pictures.
Moses first sprinkled the purifying water on them, but the Levites themselves did the rest of the actions in this verse: "let them shave… let them wash… make themselves clean." The water of purifying points to being born again. We see it no doubt in John 3, where the Lord tells Nicodemus, "unless one is born of water and the Spirit, he cannot enter the kingdom of God." Our first right desires after God began when the Spirit had done that work in our souls. A work done for us came first; then came a work done by us, as we clearly see in this picture. To shave all our flesh means, in New Testament language, to cleanse ourselves from all defilement of the flesh (2 Cor. 7:1). To wash our clothes means separation from the circles we moved in before the grace of God reached us (2 Cor. 6:17).
Another writer presses the same razor into ongoing use. Anyone who wants to serve like a Levite "must constantly use the sharp knife of self-judgment to remove all that is of self" (Arno Clemens Gaebelein).
The second condition is the wave offering. Why not a heave offering? The answer shows how much of Israel God claimed.
On that day all the Levites were publicly consecrated to God's service. All the firstborn in Israel belonged to Him (Ex. 13:2), but He accepted the Levites in their place, as far as they would go, man for man. A heave offering here, as in the other cases, would have been out of place. It was not some of the firstborn whom God claimed, nor some of the Levites that He accepted.
One writer sets the offering out in two steps.
Israel first offered them to the LORD for His service through Aaron the priest (v. 11). It was a wave offering (tenupha); that is, they were presented before the Lord as consecrated to Him. Then (v. 13) they were set before Aaron and his sons, and so under their hand given to the Lord, wholly given to Him instead of the firstborn.
Service at the tent of meeting is the goal of the whole ceremony. That service pointed toward the priests, and through them to God.
There we read that the Levites were given ("gifted" according to Young's Concordance) to Aaron and to his sons to do the service of the tabernacle. Does this not show that all true Levitical service has in view the supporting of priestly service in the presence of God? This is the real end in view of all true ministry, that worship to our God and Father and our Lord Jesus Christ may be the result.
The people made this offering. So the service that followed was not a private career, but the nation's work done through a few men.
They are then presented before the LORD, and offered, on the part of the people, to do what as a whole they were responsible for. The Levites are therefore the people's representatives, and their service (in this picture) belongs to the people of God at large. So they become the Lord's, being, as taken instead of the firstborn, His by right of redemption, and then given to the priests for the service of the tent of meeting.
Another writer names the source of such service now: "all ministry today is provided by Christ ascended in glory (Eph. 4:8)" (Leslie M. Grant).
- Cleansed — water and razor come before the tent of meeting. No one is fit to handle holy things until the growth of nature is cut away.
- Cleansed twice over — Moses sprinkles the water; the Levite shaves and washes. The Spirit's work comes first, then ours.
- Offered — a wave offering, not a heave offering, because God claimed all of them, not a selection.
- Given — offered to the Lord, they are then handed over to the priests; the servant does not own his own service.
- Serving — the aim of all service is worship. The Levites stand in for the whole people, doing work that belonged to everyone.
For they are wholly given unto me from among the children of Israel; instead of every one that breaketh open the womb, instead of every firstborn among the children of Israel, have I taken them unto me.
Here God claims a whole tribe as His own. He has taken them in place of every firstborn son in Israel. Two questions follow: what gives God that right, and what does it mean to belong to Him "wholly"?
The claim does not rest on anything in the Levites. It rests on a night in Egypt. God destroyed the firstborn of Egypt, and the blood of the Passover lamb bought Israel's firstborn. One writer traces the claim back to that event:
First, the basis of the Lord's claim on the Levites was the destruction of the firstborn of Egypt. If God redeems through sacrifice and judgment, He claims those whom He redeems... So all the firstborn among the people of Israel were bought with a price. That price was the blood of the Passover Lamb, a picture of the precious blood of Christ.
"Instead of" is the key phrase. The Levites took the place of men who should have died under the destroying angel's sword. That gives them a new standing:
The Levites were taken instead of those on whom the sword of the destroying angel should have fallen. In other words, the Levites were a picture of a dead and risen people. They were no longer seen in the circumstances of nature, but in new life through grace — the place God Himself had put them in.
Mercy came first, and mercy is what fitted them for the work. One writer puts the order plainly:
So the Levites were linked with mercy — the great, distinguishing mercy that rescued Israel from the doom of Egypt. That fitted them all the better to do the service of the sanctuary. Who dares to take up the service of God without knowing that God has accepted him on the ground of redemption? Salvation comes before ministry, if we listen to God...
The tribe is given to God, and in the same chapter God hands them to Aaron and his sons for the work of the tabernacle. One writer sees the church in this double giving:
We find here again what we have already seen. The Levites were given to Aaron and his sons. In the same way the church is given to Christ, the true Priest and Son over the house of God, for use in the service of the house... Then they were set before Aaron and his sons, and so given to the Lord under their hand, wholly given to Him instead of the firstborn.
That service had an aim beyond itself:
Does this not show that all true Levitical service has in view the supporting of priestly service in the presence of God? This is the real aim of all true ministry: that worship to our God and Father and our Lord Jesus Christ may be the result.
What does that ownership mean for the one who serves?
They were wholly the Lord's. He claimed them absolutely, for they were His through redemption. In the same way now the servant must recognise that he is not his own, and that he is wholly devoted to the Lord's will. No other claim may ever come between him and the Lord.
Notice where the line of separation falls:
In this way the ceremony separated the Levites from the rest of Israel as the Lord's special property. Today, all believers should value this fact of being set apart for the Lord's service — not set apart from other believers, but from the world. To be devoted to the Lord's service is a wonderful privilege.
One writer presses the same claim on every Christian today:
All these things were pictures, written for our instruction, so that we may understand that we belong to the Lord, on the ground of redemption, as absolutely as the Levites did... In saying this, we are not speaking of "gifts," or of those called out for service in a special and extraordinary way, but of all Christians. All alike have been redeemed, bought with a price, and are therefore the Lord's servants.
- Redeemed. God's claim starts at the blood of the Passover lamb. He claims those He redeems, and the price came before any service.
- Substituted. The Levites stand where the firstborn stood. A lamb died in their place, so they count as a people brought through death into new life.
- Owned. "Wholly given" means He owns them completely. That claim rests on redemption, and it covers every Christian. No other claim may come between the servant and the Lord.
- Given. God hands those He owns to the work of His house, as He gives the church to Christ.
- Aimed. All such service exists to support worship in God's presence. It separates the servant from the world, not from fellow believers.
For all the firstborn among the children of Israel are mine, both of man and beast; on the day that I smote every firstborn in the land of Egypt, I hallowed them to myself.
God points back here to the night judgment passed through Egypt, when He took Israel's firstborn — people and animals alike — as His own. That claim explains why a whole tribe was later given to serve at the sanctuary, and it raises a sharper question: what does redemption entitle God to ask of those He saves?
The claim is not random. It rests on one night, when God both judged and rescued.
The Lord's claim on the Levites rests on the destruction of the firstborn of Egypt. If God redeems through sacrifice and judgment, He claims those whom He redeems, and so we read, "All the firstborn among the people of Israel are Mine... On the day that I struck down all the firstborn in the land of Egypt I consecrated them for Myself." (v. 17.) All the firstborn of Israel were bought with a price, the price of the blood of the Passover Lamb, a type of the precious blood of Christ.
Israel's firstborn were no safer in themselves than Egypt's. They lived because something else died in their place.
The Lord passed through the land of Egypt with the sword of justice drawn, to strike all the firstborn. Israel's firstborn would not have escaped, if the sword had not fallen on the neck of the spotless victim. Someone has put it well: "There was death in every house, not only in the houses of the Egyptians, but also in those of the Israelites: in the former, it was the death of Egypt's firstborn; in the latter, the death of God's LAMB."
To consecrate, or sanctify, is to set apart for God. One writer traces the first two times the Bible uses the idea.
The first mention of sanctification in the Bible comes with creation, when God sanctified the seventh day on which He rested (Gen. 2:3). The second comes with redemption, when He brought Israel out of Egypt. Here persons were in question, for He said, "Sanctify to Me all the firstborn" (Ex. 13:2). Blood had redeemed them, so God set them apart for Himself in their standing before Him. Because of that place, a very special way of life suited them — or rather suited the Levites, who later took their place.
(Where older translations say "sanctify," the ESV says "consecrate.")
The claim covers the cattle as well as the children. One writer reads the rescue from Egypt as taking in the animals too.
Moses redeemed them all out of Egypt... and he sanctified them all to Jehovah under the law — the fruit of the land and of the cattle, as well as the fruit of man. This shows us that Jehovah claimed the whole created order as His own. The firstborn of animal as of man was sanctified to Himself (Num. 8:17).
The tribe of Levi did not earn its place at the sanctuary. It stepped into a place already bought.
That is, Jehovah took them in a very special way as the formal substitute for the firstborn of Israel, the ones He spared when the destroying angel struck Egypt. They were redeemed by blood, and plainly counted as belonging to Jehovah... The Levites were identified with mercy — the great mercy that set Israel apart and rescued them from the doom of Egypt. This fitted them all the better to do the service of the sanctuary. Who dares to take up the service of God without knowing that God has accepted him on the ground of redemption? Salvation comes before ministry...
The exchange was counted exactly, and the extra firstborn had to be paid for.
Chapters 3 and 4 show that God afterwards took all the Levites instead of the firstborn of the children of Israel. The exchange was so solemn and exact that the 273 firstborn of Israel who were more than the number of the Levites all had to be redeemed at the value God set on them. (See chap. 3:44-51.)
Commentators read the arrangement forward. What was true of one tribe pictures everyone God has bought.
If we have been redeemed by the precious blood of Christ, let us understand our place, our privileges and our responsibilities. God has paid that great price for us and claimed us for Himself. We have no option but to answer His claim with our whole heart... We are the Levites of this day. The honour of the family falls above all on the firstborn. It is his duty and privilege to give himself to the family's interests and to carry out his father's wishes. This is our place, by the infinite grace of God.
- Judgment. The claim dates from one night. God struck the firstborn of Egypt, and He points back to that act as His title deed.
- Price. Israel's firstborn lived only because a lamb died. The blood of the Passover lamb bought them, so they belonged to the One who paid.
- Set apart. "Consecrated them for Myself" means set apart for God. The claim covers man and beast alike.
- Substitute. God took the Levites in place of the spared firstborn. They stepped into a place redemption had already won.
- Service. That same rescuing mercy fitted them to serve the sanctuary. Salvation comes before ministry, then as now.
And I have taken the Levites instead of all the firstborn among the children of Israel.
God speaks here about a swap He made: the tribe of Levi taken in place of every firstborn son in Israel. Two questions follow. Why did God have any claim on those firstborn? And what does it mean for a redeemed people to belong to Him?
Commentators trace God's right here back to one night in Egypt.
First, the basis of the Lord's claim on the Levites was the destruction of the firstborn of Egypt. If God redeems through sacrifice and judgment, He claims those whom He redeems... So all the firstborn among the children of Israel were bought with a price, the price of the blood of the Passover Lamb, which pictures the precious blood of Christ. Later all the Levites were taken instead of the firstborn of Israel. The swap was so solemn and exact that the two hundred and seventy-three firstborn who outnumbered the Levites all had to be redeemed at the value God set.
The swap was exact. The Levites were also an offering in themselves, presented to God on the nation's behalf.
On that day all the Levites were set apart for God's service in public. Every firstborn in Israel belonged to Him (Ex. 13:2), but He accepted the Levites in their place, as far as their number went, man for man... God did not claim only some of the firstborn, and He did not accept only some of the Levites. He claimed all the firstborn, but took all the Levites in their place as far as they would go — a wave-offering from the children of Israel.
The Levites stood in for men whom mercy had spared. One writer draws a rule for service out of that.
They were redeemed by blood, and counted emphatically to belong to Jehovah. In place of Israel's firstborn He accepted the Levites. "They shall be mine."... God's grace had spared the very men the Levites stood for when judgment fell. Being tied in this way to mercy — the great mercy that marked Israel out and rescued them from the doom of Egypt — the Levites were all the better fitted to serve in the sanctuary. How can anyone dare to take up the service of God without knowing that God has accepted him on the ground of redemption? Salvation comes before ministry.
One commentator reads the Levites' position as a picture of a believer who has died and risen with Christ.
So the Levites were taken instead of those the destroying angel's sword should have struck. In other words, they were a picture of a dead and risen people. God no longer looked at them in their natural condition, but in the new life He Himself had given them by grace. Every sinner must travel this same path to know anything of Levi's later story by experience. There is no other way to escape the judgment of the law on one side, or the awful working of the sin that lives in us on the other. We must simply see ourselves "dead" to both, and "alive to God through Jesus Christ."
The Levites were servants, not priests. Notice the order too: God owns them before they go in to work.
The Levites represent the saints in service. The priests picture the Church in communion; the Levites are servants to the priests. The Levites are offered to God first. "And after that the Levites shall go in to do service." This is the true character of service — they "first gave themselves to God," and then God puts them to work... The Levites served only because they belonged to the Lord. "The Levites shall be mine." For as it is written, "you are not your own, for you were bought with a price." It is a happy thing to say, "My beloved is mine;" but it is greater progress and a deeper joy to say, "I am His."
This picture is not limited to a special class of workers. One writer applies the tribe to every Christian.
Jehovah took the tribe of Levi instead of the firstborn sons of the whole nation, for special service in His house and for His Name. They were a privileged people, called to give themselves to God's interests, and God took special care of them... They were a picture of the whole Christian company today.
- Claim. God takes only what He has redeemed. His right over the firstborn goes back to the night He struck Egypt and spared Israel under the blood.
- Price. The firstborn were bought with a price: the blood of the Passover lamb, which pictures the blood of Christ. The swap rests on a sacrifice.
- Substitute. The exchange was exact, man for man, with a ransom paid for every one left over; God settles for nothing partial.
- Life. The Levites stood where the sword should have fallen. They picture a dead and risen people, living the new life God gave them.
- Service. Belonging comes first, and work follows. Salvation comes before ministry. The deeper joy is not "my beloved is mine" but "I am His."
And I have given the Levites as a gift to Aaron and to his sons, from among the children of Israel, to perform the service of the children of Israel in the tent of meeting, and to make atonement for the children of Israel; that there be no plague among the children of Israel, when the children of Israel draw near to the sanctuary.
God hands one whole tribe over to another: the Levites are His to give, and He gives them to Aaron and his sons. The verse names a gift, a service and a danger held off — so why would coming near God's sanctuary put a redeemed people at risk of a plague?
A concordance sharpens what "given" means, and one writer follows it to the point of the gift:
The Levites were given to Aaron and to his sons to do the service of the tabernacle. Young's Concordance renders that word as "gifted." Does this not show that all true Levitical service aims at supporting priestly service in the presence of God? This is the real goal of all true ministry: that worship to our God and Father and our Lord Jesus Christ may be the result.
Another writer finds the same giving in the church:
Here again we find what we have already seen. The Levites were given to Aaron and his sons. In the same way the church is given to Christ, the true Priest and Son over the house of God, for use in the service of the house.
The tribe's own character makes this gift startling:
What a place for the self-willed, fierce, and cruel Levi! What a triumph of grace! What an illustration of the power of the blood of atonement and the water of purification! By nature and by practice they were far off from God. But the "blood" of atonement, the "water" of cleansing and the "razor" of self-judgment had done their blessed work. So the Levites were now fit to be presented as a gift to Aaron and to his sons, and to be joined with them in the holy services of the tabernacle of the congregation.
God took the Levites in place of Israel's firstborn. One writer shows what that substitution fitted them for:
They were redeemed by blood, and counted as belonging to Jehovah in a marked way. In place of Israel's firstborn He accepted the Levites. "They shall be mine."… So the Levites were tied to mercy — the great mercy that set Israel apart and rescued them from the doom of Egypt. That made them all the more fitted to do the service of the sanctuary. Who can presume to undertake the service of God without knowing that God has accepted him on the ground of redemption? Salvation comes before ministry, if we listen to God.
The last clause explains the whole arrangement. Israel was redeemed, yet still needed shielding at the sanctuary — and God acted first:
Atonement in God's government divides into two parts. One kind was made to prevent God's dealing in government. The other stopped that dealing once it had begun. Numbers 8:19 is an instance of the first kind… In another way God provided for His people, to shield them from His dealing in government. He took the Levites in the place of the firstborn of Israel, on whom He had a special claim… What care this showed on God's part! He cared for the welfare of His ransomed but stiff-necked people, and for keeping them safe from judgment. All the people were redeemed, and the firstborn were God's in a special way. But He chose the Levites, and gave them to Aaron and to his sons to do the service of the children of Israel in the sanctuary… God did not give this command after the attempt had been made and had ended in a terrible disaster. He gave it, and Moses announced it, as the provision the Lord made to prevent what must otherwise have happened.
A servant's place turns on two things: whom he represents, and whose he is:
In their service the Levites represented the whole assembly… Looking at the Levites as a picture of all saints as servants, we learn that the Church is given to Christ for His service on the earth. We were given to Him for salvation, as every believer is. We must also remember that we are a gift to Him, entirely at His disposal. Our only proper attitude, therefore, is that of Saul of Tarsus, who said, "Lord, what will You have me to do?"
- Redeemed — redeemed by blood, the Levites stand in place of Israel's firstborn. Salvation comes before ministry.
- Cleansed — blood, water and the razor of self-judgment did their work. Fierce Levi became fit to be handed to the priests.
- Gifted — "given" here means gifted. God Himself makes the present, and the church is likewise given to Christ, entirely at His disposal.
- Aimed — Levite work exists to support priestly work, so the goal of all true service is worship.
- Shielded — this atonement was made to prevent judgment, not to stop it once begun. God gave the Levites before disaster struck, not after.
And Moses and Aaron, and all the assembly of the children of Israel, did to the Levites according to all that Jehovah had commanded Moses concerning the Levites so did the children of Israel to them.
Numbers 8 closes the setting apart of the Levites, and verse 20 records that Moses, Aaron and the whole nation did it. Two things stand out: the whole congregation helped set apart one tribe, and no one chose his own way, because the work followed "all that the LORD commanded."
The verse names Moses, Aaron and all the congregation. That last group is the surprise: ordinary Israelites helped set apart men from another tribe. One writer draws out what they gained by it:
At the consecration of the Levites, the Israelites laid their hands on the heads of the Levites. The LORD had already shown clearly that the Levites belonged to Him. But it would have been a sad loss if the people had not taken an even deeper interest in them because they were the LORD's servants. If we are His people, let us not forget how the people of Israel showed their agreement and joy. They took their part in it too, by identifying themselves with the Levites who were then set apart. We are not made poorer because something is the Lord's. We are so much the richer, because His things are ours.
Why did the people lay hands on them? The act tied the two sides together, and it changed how God viewed every other Israelite:
Then the Levites had to present their offerings. The whole congregation of the people had identified themselves with them by laying hands on them. The force of this act shows clearly here. By it the people identified themselves with the service, so that they counted as serving their God in the service of the Levites.
The ceremony was also an admission. One writer sets out what the people owned as their hands rested on the Levites:
Laying their hands on them meant they were identified with them, because from then on the Levites would stand in the place of their firstborn sons to do the Lord's work. So they fully owned God's rightful claim on their firstborn. But they also owned His way of redeeming their children from a service He could rightly have demanded.
One writer traces that claim back to the price paid for Israel's firstborn, and applies it to believers now:
If God redeems through sacrifice and judgment, He claims those whom He redeems... All the firstborn among the children of Israel were bought with a price: the price of the blood of the Passover Lamb, which stands for the precious blood of Christ. Now all these things were pictures. They are written for our instruction, so that we may understand that we belong to the Lord, on the ground of redemption, as completely as the Levites did.
The verse says twice that everything followed what the LORD commanded. Levite service had that same character all through:
The Levites show us the people of God as a company of earnest workers. They were not mere aimless labourers, running to and fro, each one doing what seemed right in his own eyes. Nothing of the sort. The men of war had their family line to show and their standard to keep to. In the same way, the Levites had their centre to gather round and their work to do. Everything was as clear and definite as God could make it. What is more, all of it was under the direct authority and direction of the high priest.
The chapter also says who received the Levites. That one detail sets the direction of all their work:
There we read that the Levites were given ("gifted", according to Young's Concordance) to Aaron and to his sons to do the service of the tabernacle. Does this not show that all true Levite service aims at supporting priestly service in the presence of God? This is the real aim of all true ministry: that worship to our God and Father and our Lord Jesus Christ may be the result.
- Claimed — God owned the Levites before He used them. His right rested on redemption: the blood of the Passover lamb that spared Israel's firstborn.
- Shared — the congregation's hands on the Levites meant the whole nation counted as serving God in the service of that one tribe.
- Given — Aaron and his sons received the tribe, so that the work of servants would end in worship in God's presence.
- Richer — owning that the Levites belonged to the LORD left Israel no poorer but richer, because His things are ours.
- Exact — verse 20 records obedience, not invention. The work was clear, the centre was clear, and the high priest directed it all.
And the Levites purified themselves from sin, and they washed their garments; and Aaron offered them as a wave-offering before Jehovah; and Aaron made atonement for them to cleanse them.
God claimed the tribe of Levi for the work of the tabernacle. This verse records the moment the earlier instructions were carried out: cleansing, a wave offering, and atonement, all before a single task began. Why do men chosen by God need washing and atonement first? And what does each part of the ceremony mean?
The ceremony used water, not blood. One writer treats that difference as deliberate.
There is no mention of sprinkling with blood, as there was with the leper. The reason is that the Levites are regarded as being already on the ground of redemption, and so in a recognised relationship with God. It is a question, therefore, of purification and not of expiation, and so of cleansing with water... The blood has expiated our guilt. The water has cleansed us from our sinful condition, bringing it to an end in the cross of Christ.
The ceremony divides the work. Someone else sprinkled them, but the shaving and the washing of clothes were their own to do.
The sprinkling with water at their consecration pictures purification from sins. This they could not do for themselves, another had to do it. But they could take the sharp razor themselves and remove all the hair from their bodies. Hair stands for what belongs to the flesh, the old nature. They also had to wash their clothes. That pictures the water (the Word) applied to our habits and to our ways... He who would be a true Levite in service must constantly use the sharp knife of self-judgment to remove all that is of self.
One writer presses this further, and measures much of what we call service against it.
We are completely convinced that we are fit for God's work only so far as the cross and the sharp razor of self-judgment have brought our nature under their power. God can never use self-will in His service. No, we must set it aside if we want to know what true service is. Sadly, much passes for service that is only the fruit of a restless will. The light of God's presence would show it for what it is.
The Levites were probably never lifted and waved, so the word raises a question. One writer answers it by pointing to where ministry comes from today.
Then the Levites were offered as a wave offering before the Lord (v.11). This may seem strange, for the Levites were probably not waved at all. Yet it was called a wave offering for a reason. As servants of God they were to be identified, in picture, with Christ ascended to the right hand of God. For all ministry today is provided by Christ ascended in glory (Eph. 4:8). Therefore, ministry is from heaven, on a far higher level than anything earthly.
The consecration included a sin offering and a burnt offering. Both made atonement, but not in the same way.
In the sin offering, we see Christ bearing sin in His own body on the tree, and enduring the wrath of God against sin. In the burnt offering, we see Christ glorifying God even in the very matter of making atonement for sin. Atonement is made in both. In the sin offering it is atonement measured by the depth of the sinner's need. In the burnt offering it is atonement measured by Christ's devotedness to God. The one shows us how hateful sin is; the other shows us how precious Christ is.
One writer sees the whole ceremony as a picture of the church set apart for service, and points to an offering that is missing.
This pictures the consecration of the members of the church to God for service... In the offerings that went with their consecration there was no peace offering, because it was a question of service and not of communion. But the sacrifices that were offered showed the effectiveness of the atonement, and the devotedness of the Lord Jesus even to death. They marked out the ground and nature of their service.
One writer applies this to every believer, and it settles who decides what a servant does.
Given to Him for salvation, as every believer is, we have also to remember that we are a gift to Him for His absolute disposal. Our only proper attitude, therefore, is that of Saul of Tarsus, who said, "Lord, what will You have me to do?" How precious to remember that we are wholly the Lord's! As His, there is no room at all for self-will or for pleasing men. Our one aim is that, whether we are present or absent, we may be acceptable to Him.
- Claimed — the Levites already stood on redemption ground. The water was for purification, not for expiation.
- Cleansed — someone else sprinkled them. The razor and the washing of clothes were their own work: the old nature, and daily habits.
- Covered — both offerings made atonement. One is measured by the sinner's need, the other by Christ's devotedness to God.
- Consecrated — waved before the Lord, they picture servants joined with Christ in heaven. All true ministry comes from there.
- Commissioned — no peace offering appears, because the question here is service, not communion. The servant is a gift, and a gift keeps no right of self-will.
And afterwards the Levites came in to perform their service in the tent of meeting before Aaron, and before his sons; as Jehovah had commanded Moses concerning the Levites, so did they to them.
The chapter ends as the Levites at last enter the tent of meeting to serve — but only after washing, offerings and the handing over of the whole tribe to God. The verse's closing line says everything followed God's command exactly, which raises two questions: what comes before service, and whose service is it?
The words "after that" point back to everything the chapter has just described. One writer lists what had to be true of the Levites before they served:
It is no light thing, then, to take up the Lord's service. It may help to recall the points of the Levites' instruction. They were designated for their work by the Lord Himself. So God Himself must mark out every true servant, and mark him out so plainly that God's people can see his call. They were wholly the Lord's. He claimed them absolutely, for they were His through redemption. In the same way the servant now must recognise that he is not his own, and that he is wholly devoted to the Lord's will. No other claim must ever come between him and the Lord. Finally, the Levites were to stand before God in all the value of Christ's death, enjoying what He was as the perfect example of complete devotion to God's glory. No one can ever serve rightly unless he lives in the sense of God's present acceptance and favour, and enjoys in his own soul God's delight in His beloved Son.
Their duty in the wilderness was to carry the holy things from place to place. One commentator reads that literal task as a picture of what believers do while passing through the world:
This service is the carrying of the holy things through the wilderness. For us it is the type of showing Christ and the heavenly truths of Christianity in the world as we pass through it. It is true that these things are in their travelling dress. Only faith can know them as they are in themselves, in their innermost reality. Yet this testimony is of the highest possible value, and God counts it so. If it is His good pleasure to go through the world in this way, He trusts Himself to the loving obedience of His people to carry Him through.
The Levites did not work on their own. They served in front of the priests, and that position shows what all their labour aimed at:
Numbers 8 sets out this link between Levitical and priestly service clearly. There we read that the Levites were given ("gifted", according to Young's Concordance) to Aaron and to his sons to do the service of the tabernacle. Does this not show that all true Levitical service aims to support priestly service in the presence of God? This is the real aim of all true ministry: that worship to our God and Father and our Lord Jesus Christ may be the result.
Just before this verse, the whole nation had laid their hands on the Levites. That act meant the work the Levites now began was not theirs alone:
Then the Levites had to present their offerings. The whole congregation of the people had already identified themselves with the Levites by laying hands on them. The force of this act is clear here: by it the people identified themselves with the service, so that they counted as serving their God in the service of the Levites.
Commentators apply this setting apart of one tribe to every Christian, and tie it to Christ risen:
For us today, the Levitical service in which every believer is to share is tied directly to Christ as the High Priest in resurrection. He is the Source of all direction and all power for such service.
Another writer sets the two roles side by side:
This subject of the Levites concerns Christians. In Old Testament language, we are both Levites and a holy priesthood (1 Peter 2:5). As a holy priesthood we offer spiritual sacrifices acceptable to God by Jesus Christ — a service common to all. But answering to the Levites, we are to be for the Lord Jesus as they were given to Aaron. As saints we each have something to do that helps God's work forward on the earth.
- Cleansed first. The words "after that" hold back all service until the washing, the offerings and the atonement are done. Entering the Lord's work is no light thing.
- Given, not volunteering. The Levites were a gift to Aaron and his sons. The servant's first fact about himself is that he is not his own.
- Carrying, not displaying. Their job was to carry the holy things through the desert. That pictures showing Christ in the world, and God counts that testimony as of the highest value.
- Serving for others. Israel had laid hands on the Levites, so the whole nation counted as serving God in what they did.
- Aimed at worship. All of it stood before the priests. The end of every real ministry is worship rising to God — and every believer today is both Levite and priest.