Chapter 3

1 The sons of Aaron. 5 The Levites are given to the priests for the service of the tabernacle, 11 instead of the firstborn. 14 The Levites are numbered by their families. 21 The families, number, and charge of the Gershonites, 27 of the Kohathites, 33 of the Merarites. 38 The place and charge of Moses and Aaron. 40 The firstborn are freed by the Levites. 44 The overplus are redeemed.

1. These also are the generations. This is a common formula that occurs frequently in Genesis (Gen. 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2). It is a title used to introduce a new section of the narrative. “Generations” literally means “origins,” and is from the verb frequently translated “to bear,” “to bring forth,” “to give birth to.” It means the account or the history of the person or persons named.

Aaron and Moses. These men are setforth as the chosen heads of the tribe of Levi, which was selected for sacred service. One would expect the name of Moses to come first. But no descendants of Moses are mentioned; and as the passage deals only with the descendants of Aaron, his name takes precedence. Some have suggested that inasmuch as no descendants of Moses are mentioned, but only those of Aaron, Moses, as the one who gave them special instructions in regard to their sacred duties, was regarded as their spiritual father. The office of Moses, though higher than that of Aaron, was personal and not tribal, whereas Aaron was the progenitor of a long and distinguished line of priests.

In the day. An important day in the history of the Levites, it marks the point of time that saw the beginning of their organization and commission for the sacred duties of the church.

In mount Sinai. It may be there is a glance back to Ex. 24:1, where Nadab and Abihu are mentioned, though not as sons of Aaron (see Ex. 24:16; 31:18; Lev. 7:38; 25:1; 26:46; 27:34; Num. 28:6).

2. Sons of Aaron. Four in number only up to the time of the erection of the tabernacle, when Nadab and Abihu died.

3. Anointed. Numerous passages of Scripture deal with the anointing of the high priest only (see Ex. 29:7, 29; Lev. 8:12). Others mention his sons also (Ex. 28:41; 30:30; 40:15). As to the difference between the anointing of the high priest and that of the common priests, see on Ex. 29:8. Literally, “to smear.” It is allied with the Arabic word “to wipe,” “to stroke with the hand.” Used with the word “oil” it means “to consecrate to sacred service,” and is the only word in the OT so used. It is the root from which the term Messiah comes. The Greek word by which “anoint” is translated is used five times in the NT, four of which refer to the anointing of Christ by the Father. It emphasizes, therefore, that Christ (a word from the same Greek root, see on Matt. 1:1) was “anointed” by divine authority, and that He was the recipient of the outpouring of the Holy Spirit in the richest manner possible (see Acts 10:38).

Consecrated to minister. Literally, “he filled their hands.” This is an ancient expression (Judges 17:5, 12), the exact meaning of which is obscure. Some say it meant to fill the hand with money (see Judges 18:4). Others maintain that the “filling” has reference to the office and authority with which the recipient was invested. The exact meaning seems to have been lost sight of, since it was later applied to the altar (Num. 7:88; Eze. 43:26). The descendants of Aaron became priests automatically, but his first sons were appointed, having been born before their father was called to that sacred office.

4. Before the Lord. This expression, occurring twice in this verse, seems to stress not so much their unnatural death as the grief of God at the incident.

Strange fire. Literally, “unlawful fire” or “unauthorized fire,” since the word “stranger” in Num. 1:51 means one without credentials. For the reason why it was unlawful, see on Lev. 9:24; 10:1.

They had no children. This fact is not stated in Lev. 10, but is mentioned in 1 Chron. 24:2. Had these two men had children, they, and not Eleazar and Ithamar, would have succeeded Aaron to the high priesthood. All priestly families traced their descent from Eleazar and Ithamar.

In the sight of Aaron. Literally, “at the faces of Aaron,” meaning “during the lifetime of Aaron” (see Gen. 11:28). The descendants of these two men were divided into courses in the time of David as follows: 16 for Eleazar’s offspring and 8 for those of Ithamar (1 Chron. 24:3, 4).

6. Bring … near. This is a common expression, not used in the technical sense (ch. 16:5) of an outward act of presentation, but simply of assigning to men their designated duties. It is an expression used of subordinates approaching to receive orders.

Minister unto him. The Levites were under Aaron to assist him in his responsibilities and to guard the tabernacle. Aaron here represents the entire priestly caste, which in v. 9 is referred to as “Aaron and … his sons.” For duties later given to the Levites, see Chron. 23:28–30; 25:1–7; 26:12, 20, 29–31.

7. Keep his charge. That is, they will carry on all the duties of service of Aaron and other priests.

Of the whole congregation. These words refer to the sacrificial ritual conducted in behalf of the laity of Israel.

8. Instruments. That is, the furniture and vessels of the tabernacle.

9. Aaron. Aaron and his sons became the instructors of the Levites. They were the ones to whom the Levites were responsible in the discharge of their duties.

Wholly given. From nethunim nethunim, literally, “given given,” a typically Hebrew expression; the related word nethinim, “dedicated,” was later applied to foreigners who became servants of the Temple in the time of Ezra (Ezra 7:24; etc.). They are believed by some to have been descendants of the Gibeonites (Joshua 9:27).

They are many helpful lessons to be found with respect to the details of the organization of the priests and the Levites. The Levites were “wholly given” to Aaron as high priest, that is, they were under his full control. The fully surrendered Christian, completely in Christ’s hands, controlled and energized by the Holy Spirit, is of the “royal priesthood” (1 Peter 2:9).

The Levites were to give all of their time and strength to cooperating with Aaron in the ministry of the sanctuary. The believer today is to cooperate with Christ for the spiritual health and growth of the church. A price was paid to redeem the first-born (see on vs. 12, 13). Christ paid the price of His blood to redeem sinners. Those that enter into the church, and live by faith, are enrolled in the books of heaven.

Out of the children of Israel. The entire tribe of Levi belonged to God and was given to His sacred service. Similarly various types of workers in the Christian church are spoken of as “given” (Eph. 4:11).

10. The stranger. The word here does not have the same meaning as in ch. 1:51, where it signifies a non-Levite. Here it includes the Levites; in fact it refers to them particularly. The Levites were not allowed to intrude upon the special sphere of Aaron and his sons. Violation of this divine injunction was one of the sins of Jeroboam, who permitted non-Levites to perform priestly functions (see 1 Kings 12:25–33).

Cometh nigh. These words do not mean to approach physically, in the ordinary sense, but to come to perform any of the sacred duties of the priesthood.

12. Instead of all the firstborn. Anciently the father in the family performed the priestly functions (Ex. 13:8; Judges 17:10), and passed that office on to the first-born son. That custom is now replaced by the appointment of the Levites, who had rallied to Moses at the time of the worship of the golden calf (Ex. 32:26).

13. On the day. This is a reference to Ex. 13:1–3.

Hallowed unto me. All the first-born are Jehovah’s because He did not slay them with the Egyptians. Every human soul belongs primarily to God, but here the Lord claims those brought out from Egypt as His first fruits. The devoting of the first-born to the Lord is commanded in Ex. 22:29; 34:20; 13:11–15; Num. 18:15.

Mine shall they be. Literally, “for my possession they shall be.” Claimed by God as set apart to Him, declared so by His name (see Ex. 6:8; 12:12).

15. Every male from a month old. See ch. 18:16. The first-born were not to be redeemed until they reached the age of one month; therefore the Levites who took their place were numbered only from above that age.

17. Sons of Levi. To the three men mentioned in this verse are traced the three main divisions of the Levites in Jerusalem after the Exile (Gen. 46:11; Ex. 6:16; cf. Num. 26:57).

18. Libni, and Shimei. Repeated in Ex. 6:17; 1 Chron. 6:17. See also 1 Chron. 23:7; 26:21, where Libni is given as Laadan.

Kohath. Mentioned also in Ex. 6:18, 19.

Amram. A member of the family of Kohath, and the father of Moses and Aaron (Ex. 6:18, 20).

20. Mahli. Compare the name of the first husband of Ruth (Ruth 1:2), and the feminine form of the same name in Num. 26:33.

21. Gershon. The Gershon family camped west of the tabernacle, between it and the standard of Ephraim (cf. chs. 1:53; 2:18; 3:23).

Shimites. This family is mentioned in Zech. 12:13 as being of the house of Levi.

23. Behind the tabernacle westward. The term “westward” is, literally, “seaward,” referring to the Mediterranean Sea. The Hebrew mentally faced eastward when thinking of the points of the compass (see on Ex. 3:1). Of course, the Mediterranean Sea would be considered “westward” only from the viewpoint of a person situated in the land of Palestine. Some have asserted that use in the Pentateuch of later terminology, such as “seaward” to mean “westward,” is obvious evidence of later, non-Mosaic authorship. That later terminology appears occasionally in the Pentateuch and elsewhere in the OT is a fact not open to question; but the conclusion that this necessarily indicates later authorship than that commonly accepted is entirely unwarranted.

The republication of a 17th-century account of the founding of New Amsterdam, for instance, would be rather meaningless to many modern readers unless New Amsterdam was explained as the original name for New York City. The substitution of “New York” for “New Amsterdam” would, however, in no way affect either the accuracy, reliability, or authorship of the account. Thus it was with terminology in the books of Moses if the inspired record was to remain intelligible to later readers. The Hebrew people, however, regarded the Sacred Scriptures with too much respect to permit any change that would alter the thought.

24. Lael. An unusual name in its formation, being formed of the preposition “to” and the word “God”—“belonging to God.” There is but one other example of this in the OT, Lemuel (Prov. 31:1).

25. The tabernacle. The framework of the tabernacle itself was in charge of the Merarites (v. 36); so the “tabernacle” here evidently means the inner layer of ten curtains (see Ex. 26:1–14).

The tent. The second layer of 11 curtains made of the hair of goats.

The covering. The final layers of rams’ skins dyed red and “badgers’ skins” (see Ex. 26:14 and on Ex. 25:5).

26. Cords. That is, those of the tabernacle and of part of those of the court. The Merarites also had charge of part of the latter (vs. 36, 37).

29. Kohath shall pitch. The position of Kohath was between the tabernacle and the standard of Reuben (see ch. 2:10).

30. Elizaphan. Meaning “God has watched over” (cf. 1 Chron. 15:8; 2 Chron. 29:13).

31. The ark, and the table, and the candlestick. See on Ex. 25:10–39.

The altars. The two altars, one for burnt offerings (Ex. 27:1) and one for incense (Ex. 30:1–10), were alike entrusted to their care.

The hanging. The curtains of the tabernacle and the court were assigned to the Gershonites (v. 25). The “hanging” refers to the veil that separated the holy from the most holy place (Ex. 26:31, 33, 35; 27:21; 30:6; 36:35; 38:27; 40:3, 22, 26; Lev. 4:17; 16:2, 12, 15; 21:23). The expression in Num. 4:5 “the covering vail” means, literally, “the veil of the screen” (also Ex. 40:3, 21).

32. Eleazar. Eleazar was a Kohathite (see Ex. 6:18, 20, 23). He was chief over Elizaphan and all the Kohathites, and as the eldest surviving son of Aaron, was therefore the chief prince or overseer of the Levites.

35. Abihail. The father of Esther had the same name (Esther 2:15).

36. The boards. See on Ex. 26:15, 19. For the bars, pillars, and sockets, see on Ex. 26:19–26.

38. Moses. Moses held the position of honor in the camp, the central place that gave him ready access to all parts.

Aaron. The hereditary priest, representing with Moses the civil and sacerdotal authority.

Keeping the charge. The priests were encamped on the east of the tabernacle, the place of honor.

40. Number all the firstborn. In order to substitute the Levites for them (vs. 41, 45; cf. vs. 12, 13). Since there were 273 fewer Levites, the first-born had to redeem 273 of their number at 5 shekels each (vs. 39, 43, 46–50). This was the regular redemption price of the first-born (see ch. 18:15, 16).

Ellen G. White comments

6    PP 350

13        DA 51; PP 274