The Offerings Of The Princes - The Setting Apart Of The Levites -
Second Observance Of The Passover
THREE other occurrences are recorded, before the camp of Israel broke up from Mount Sinai, although they may not have taken place in the exact order in which, for special reasons, they are told in the sacred text. These events were: the offering of certain gifts on the part of "the princes" of Israel: (Numbers 7) the actual setting apart of the Levites to the service for which they had been already previously designated; (Numbers 7) and a second observance of The Passover." (Numbers 9:1-14) The offerings of the princes of Israel commenced immediately after the consecration of the tabernacle. (Leviticus 8:10-9:1; Numbers 7:1) But their record is inserted in Numbers 7, partly in order not to interrupt the consecutive series of Levitical ordinances, which naturally followed upon the narrative of the consecration of the tabernacle, (Leviticus 11-end of book) and partly because one of the offerings of the princes bore special reference to the wilderness-journey, which was then about to be immediately resumed. Probably these offerings may have been brought on some of the days on which part of the Levitical ordinances was also proclaimed. We know that the presentation of gifts by the princes occupied, altogether, the mornings of twelve, or rather of thirteen days. *
* With the help of a Paragraph Bible it would be easy to arrange the Levitical ordinances (Leviticus 11.-end) in twelve or thirteen sections for as many days.
On the first day (Numbers 7:1-9) they brought in common "six covered wagons and twelve oxen," for the transport of the Tabernacle during the journeyings of the children of Israel. Four of these wagons with eight oxen were given to the Merarites, who had charge of the heavy framework and of the pillars; the other two wagons and four oxen to the Gershonites, who had the custody of the hangings and curtains. As for the vessels of the sanctuary, they were to be carried by the Kohathites on their shoulders. Then, during the following twelve days "the princes" offered successively each the same gift, that so "there might be equality," anticipating in this also the New Testament principle. (2 Corinthians 8:14) Each offering consisted of a "silver charger," weighing about four and a half pounds, a "silver bowl," weighing about two and a quarter pounds, both of them full of fine flour mingled with oil for a meat-offering, and a "golden spoon," about a third of a pound in weight, "full of incense." These gifts were accompanied by burnt, sin, and peace-offerings, which no doubt were sacrificed each day, as the vessels were presented in the sanctuary. And as they brought their precious offerings, with humble confession of sin over their sacrifices, with thanksgiving and with prayer, the Lord graciously signified His acceptance by speaking unto Moses "from off the mercy-seat," "from between the cherubim." (Numbers 7:89)
The second event was the formal setting apart of the Levites, (Numbers 8:5, etc.) which was preceded by a significant direction to Aaron in reference to the lighting of the seven-branched candlestick in the sanctuary.
To make the meaning of this symbol more clear, it was added, "the seven lamps shall give light over against the candlestick" - that is, each of the seven lamps (the number being also significant) shall be so placed as to throw its light into the darkness over against it. Each separately - and yet each as part of the one candlestick in the Holy Place, and burning the same sacred oil, was to shed light into the darkness over against the candlestick. For the light on the candlestick was symbolical of the mission of Israel as the people of God, and the Levites were really only the representatives of all Israel, having been substituted instead of their firstborn. (Numbers 3:11-13) On this account, also, the Levites were not specially "hallowed," as the priests had been, * but only "cleansed" for their ministry, and after that presented to the Lord.
* We read in Exodus 29:1, in reference to Aaron and his sons, "Hallow them to minister unto Me in the priest's office", literally, "consecrate them to priest unto Me" (we use the word "priest" as a verb). In the case of the Levites there was neither consecration nor priesting, but cleansing unto ministry or service. Of course, the Aaronic priesthood pointed to and has ceased in Christ, our one great High-Priest.
The first part of this symbolical service consisted in sprinkling on them "water of sin" (rendered in our Authorized Version "water of purifying"), alike to confess the defilement of sin and to point to its removal. After that they were to shave off all their hair and to wash their clothes. The Levites were now "unsinned" (8:21), * so far as their persons were concerned. Then followed their dedication to the work.
* This is the literal rendering of the Hebrew term, which is the same as that used by David in Psalm 51:9.
For this purpose the Levites were led "before the Tabernacle" (8:9), that is, probably into the outer court, bringing with them two young bullocks - the one for a burnt, the other for a sin-offering, and each with its meat-offering. The people, through their representatives - the princes - now laid their hands upon them, as it were to constitute them their substitutes and representatives. Then Aaron took them "before Jehovah" (ver. 10), that is, into the Holy Place, and "waved them for a wave-offering of the children of Israel" * - probably by leading them to the altar and back again - after which, the Levites would lay their hands upon the sacrifices which were now offered by Aaron, who so "made an atonement for them" (ver. 21). The significance of all these symbols will be sufficiently apparent. "And after that, the Levites went in to do service in the Tabernacle of the congregation" (ver. 22).
* Rendered in our Authorized Version, "Aaron shall offer the Levites for an offering."
The third event recorded was a second celebration of the Passover on the anniversary of Israel's deliverance from Egypt - "in his appointed season, according to all the rites of it, and according to all the ceremonies thereof." (Numbers 9:3) We specially mark how the Lord now again directed all - the injunction to "keep the Passover" being expressly repeated here, perhaps to obviate the possibility of such a misunderstanding as that the Passover was not to be observed from year to year. Again, when certain men, "defiled by a dead body," complained that they had thereby been excluded from the feast, Moses would not decide the matter himself, but brought their case before God. The direction given was, that, under such or similar circumstances, the Passover should be observed exactly a month later, it being at the same time added, to guard against any willful, not necessary, neglect, that whoever omitted the ordinance without such reason should "be cut off from among His people." (Numbers 9:13) For, as the significance of symbolical rites depended upon their entirety, so that if any part of them, however small, had been omitted, the whole would have been nullified, so, on the other hand, Israel's compliance with the prescribed rites required to be complete in every detail to secure the benefits promised to the obedience of faith. But not to receive these benefits was to leave an Israelite outside the covenant, or exposed to the Divine judgment. More than that, being caused by unbelief or disobedience, it involved the punishment due to open rebellion against God and His Word.
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