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Commentary on Numbers 4 verses 1–20
We have here a second muster of the tribe of Levi. As that tribe was taken out of all Israel to be God's peculiar, so the middle-aged men of that tribe were taken from among the rest to be actually employed in the service of the tabernacle. Now observe,
I. Who were to be taken into this number. All the males from thirty years old to fifty. Of the other tribes, those that were numbered to go forth to war were from twenty years old and upward, but of the Levites only from thirty to fifty; for the service of God requires the best of our strength, and the prime of our time, which cannot be better spent than to the honour of him who is the first and best. And a man may make a good soldier much sooner than a good minister. Now,
1.They were not to be employed till they were thirty years old, because till then they were in danger of retaining something childish and youthful and had not gravity enough to do the service, and wear the honour, of a Levite. They were entered as probationers at twenty-five years old, (Num 8:24), and in David's time, when there was more work to be done, at twenty (Ch1 23:24, and so Ezr 3:8); but they must be five years learning and waiting, and so fitting themselves for service; nay, in David's time they were ten years in preparation, from twenty to thirty. John Baptist began his public ministry, and Christ his, at thirty years old. This is not in the letter of it obligatory on gospel ministers now, as if they must either not begin their work till thirty years old or must leave off at fifty; but it gives us two good rules: - (1.) That ministers must not be novices, Ti1 3:6. It is a work that requires ripeness of judgment and great steadiness, and therefore those are very unfit for it who are but babes in knowledge and have not put away childish things. (2.) That they must learn before they teach, serve before they rule, and must first be proved, Ti1 3:10.
2.They were discharged at fifty years old from the toilsome part of the service, particularly that of carrying the tabernacle; for that is the special service to which they are here ordained, and which there was most occasion for while they were in the wilderness. When they began to enter upon old age, they were dismissed, (1.) In favour to them, that they might no be over-toiled when their strength began to decay. Twenty years' good service was thought pretty well for one man. (2.) In honour to the work, that it might not be done by those who, through the infirmities of age, were slow and heavy. The service of God should be done when we are in the most lively active frame. Those do not consider this who put off their repentance to old age, and so leave the best work to be done in the worst time.
II. How their work is described. They are said to enter into the host, or warfare, to do the work in the tabernacle. The ministry is a good work (Ti1 3:1): ministers are not ordained to the honour only, but to the labour, not only to have the wages, but to do the work. It is also a good warfare, Ti1 1:18. Those that enter into the ministry must look upon themselves as entered into the host, and approve themselves good soldiers, Ti2 2:3. Now, as to the sons of Kohath in particular, here is,
1.Their service appointed them, in the removes of the tabernacle. Afterwards, when the tabernacle was fixed, they had other work assigned them; but this was the work of the day, which was to be done in its day. Observe, Wherever the camp of Israel went, the tabernacle of the Lord went with them, and care must be taken for the carriage of it. Note, Wherever we go, we must see to it that we take our religion along with us, and not forget that or any part of it. Now the Koliathites were to carry all the holy things of the tabernacle. They were charged with those things before (Num 3:31), but here they have more particular instructions given them. (1.) Aaron, and his sons the priests, must pack up the things which the Kohathites were to carry, as here directed, Num 4:5, etc. God had before appointed that none should come into the most holy place, but only Aaron once a year with a cloud of incense (Lev 16:2); and yet, the necessity of their unsettled state requiring it, that law is here dispensed with; for every time they removed Aaron and his sons went in to take down the ark, and make it up for carriage; for (as the learned bishop Patrick suggests) the shechinah, or display of the divine majesty, which was over the mercy-seat, removed for the present in the pillar of cloud, which was taken up, and then the ark was not dangerous to be approached. (2.) All the holy things must be covered, the ark and table with three coverings, all the rest with two. Even the ashes of the altar, in which the holy fire was carefully preserved and raked up, must have a purple cloth spread over them, Num 4:13. Even the brazen altar, though in the court of the sanctuary it stood open to the view of all, yet was covered in the carriage of it. All these coverings were designed, [1.] For safety, that these holy things might not be ruffled with the wind, sullied with the rain, nor tarnished with the sun, but that they might be preserved in their beauty; for on all the glory shall be a defence. The coverings of badgers' skins, being thick and strong, would keep out wet; and, while we are in our passage through the wilderness of this world, it concerns us to be fenced for all weathers, Isa 4:5, Isa 4:6. [2.] For decency and ornament. Most of these things had a cloth of blue, or purple, or scarlet, spread outmost; and the ark was covered with a cloth wholly of blue (Num 4:6), an emblem (say some) of the azure skies, which are spread like a curtain between us and the Majesty on high, Job 26:9. Those that are faithful to God should endeavour likewise to appear beautiful before men, that they may adorn the doctrine of God our Saviour. [3.] For concealment. It signified the darkness of that dispensation. That which is now brought to light by the gospel, and revealed to babes, was then hidden from the wise and prudent. They saw only the coverings, not the holy things themselves (Heb 10:1); but now Christ has destroyed the face of the covering, Isa 25:7. (3.) When all the holy things were covered, then the Kohathites were to carry them on their shoulders. These things that had staves were carried by their staves (Num 4:6, Num 4:8, Num 4:11, Num 4:14); those that had not were carried upon a bar, or bier, or bearing barrow, Num 4:10, Num 4:12. See how the tokens of God's presence in this world are movable things; but we look for a kingdom that cannot be moved.
2.Eleazar, now the eldest son of Aaron, is appointed overseer of the Kohathites in this service (Num 4:16); he must take care that nothing was forgotten, left behind, or displaced. As a priest he had more honour than the Levites, but then he had more care; and that care was a heavier burden, no doubt, upon his heart, than all the burdens that were laid upon their shoulders. It is much easier to do the work of the tabernacle than to discharge the trusts of it, to obey than to rule.
3.Great care must be taken to preserve the lives of these Levites, by preventing their unseasonable irreverent approach to the most holy things: Cut you not off the Kohathites, Num 4:18. Note, Those who do not what they can to keep others from sin do what they can to cut them off. [1.] The Kohathites must not see the holy things till the priests had covered them, Num 4:20. Even those that bore the vessels of the Lord saw not what they bore, so much were even those in the dark concerning the gospel whose office it was to expound the law. And, [2.] When the holy things were covered, they might not touch them, at least not the ark, called here the holy thing, upon pain of death, Num 4:15. Uzza was struck dead for the breach of this law. Thus were the Lord's ministers themselves then kept in fear, and that was a dispensation of terror, as well as darkness; but now, through Christ, the case is altered; we have seen with our eyes, and our hands have handles, the word of life (Jo1 1:1), and we are encouraged to come boldly to the throne of grace.
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SUMMARY
Numbers 4:11 provides meticulous divine instructions for the proper handling and transport of the golden Altar of Incense, a sacred furnishing of the Tabernacle, as Israel journeyed through the wilderness. It details the specific layers of covering—a cloth of blue and an outer layer of durable badgers' skins—and the attachment of carrying staves, underscoring the profound reverence, sanctity, and divine order required for approaching and moving God's holy presence among His people.
CONTEXT
Literary Context: This verse is situated within Numbers chapter 4, which meticulously outlines the duties of the Kohathite, Gershonite, and Merarite families of Levi concerning the dismantling, transporting, and reassembling of the Tabernacle. Specifically, Numbers 4:1-15 details the Kohathites' responsibilities for the most holy objects, including the Ark of the Covenant, the Table of Showbread, the Lampstand, and the Altars. Verse 11 follows instructions for covering the Table of Showbread and the Lampstand, demonstrating a consistent pattern of priestly preparation before the Levites could handle these sacred items. The precise order of coverings—first by the priests, then the Levites' duty to carry—emphasizes the strict separation between the holy and the common, ensuring the sanctity of God's dwelling place during transit. This sequence highlights the divine protocol for maintaining holiness, where only the consecrated priests could prepare the objects, and the Levites were then permitted to transport them, ensuring no unauthorized person touched or even viewed the sacred items, a principle reinforced in Numbers 4:20.
Historical & Cultural Context: The instructions in Numbers 4:11 are given during Israel's forty-year wilderness wandering, a period of nomadic existence where the Tabernacle served as the central point of God's presence among His people. In this mobile environment, the sacred furnishings needed both protection from the elements and a visual barrier from the common gaze, as direct sight of the holy objects could result in death. The use of specific materials and colors was not arbitrary but deeply symbolic, reflecting the divine nature and purpose of each item. The "badgers' skins" (Hebrew: tachash), often interpreted as a durable, weather-resistant leather, provided the necessary practical protection for the precious items within, while the inner blue cloth signified the heavenly and divine nature of the Altar of Incense, which symbolized the prayers of God's people ascending to Him (Psalm 141:2). This careful preparation was essential for maintaining the holiness and integrity of the Tabernacle throughout Israel's journey, underscoring God's desire for His presence to be both accessible and reverently protected.
Key Themes: Numbers 4:11 contributes significantly to several major theological and narrative themes found throughout the book of Numbers and the Pentateuch. Primarily, it underscores the theme of Divine Holiness and Separation, emphasizing God's absolute purity and the strict requirements for approaching His presence. The meticulous instructions for covering the altar highlight the danger of irreverence and the necessity of mediation. Secondly, it reinforces the theme of Order and Obedience, demonstrating that God's people must adhere precisely to His commands in all matters, especially concerning worship and service. The detailed procedures for transport exemplify divine order. Lastly, the passage speaks to God's Active Presence and Portability, showing that the Lord was not confined to a static temple but accompanied His people on their journey, requiring His holy dwelling to be mobile yet protected. This mobility is a recurring motif, from the cloud by day and fire by night (Numbers 9:15-23) to the instructions for breaking camp.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 4:11 is rich in Symbolism. The "golden altar" itself symbolizes prayer, intercession, and the continuous ascent of communion between God and His people. The "cloth of blue" is a powerful symbol of the divine, the heavenly, and the sacred, indicating that the altar's function was divinely ordained and connected to God's transcendent nature. The "badgers' skins" (or tachash leather) symbolize protection, durability, and the often unglamorous, utilitarian exterior that safeguards profound spiritual realities. This layering of coverings suggests a progression from the sacred inner core (gold, blue) to the protective outer shell (skins), mirroring how God's glory was both present and protected from common view. The meticulous detail in the instructions also functions as a form of Emphasis, highlighting the extreme importance of reverence, order, and obedience in handling God's holy things. Furthermore, Metonymy is present, where "golden altar" stands for the entire spiritual activity of offering incense and prayer, representing the means and place of that sacred act.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 4:11 powerfully underscores the themes of divine holiness, the necessity of reverence, and God's active, accompanying presence among His people. The detailed instructions for covering the Altar of Incense highlight that access to God, even in a mediated form, required strict adherence to His commands, emphasizing His absolute purity and the danger of treating holy things casually. The layers of covering—blue signifying heavenly glory, and durable skins providing earthly protection—illustrate the balance between the transcendent beauty of God's presence and the practical measures required to maintain its sanctity in a fallen world. This passage teaches that God's presence is both glorious and vulnerable to human irreverence, demanding careful stewardship and a posture of awe, reminding Israel that God's holiness permeated every aspect of their journey.
REFLECTION AND APPLICATION
The ancient rituals described in Numbers 4:11, though no longer practiced literally, offer profound spiritual lessons for believers today. The meticulous care prescribed for the Altar of Incense serves as a timeless reminder of the profound reverence due to God and His holy presence. Just as the altar symbolized the prayers of God's people, our own prayer lives are a sacred space of communion with God, deserving of intentionality, purity, and devotion. The layers of covering—the inner beauty of blue and the outer protection of the skins—can prompt us to consider the nature of our own spiritual lives: the inner glory of God's Spirit within us, and the practical disciplines and protections we employ to safeguard that precious presence in a challenging world. Furthermore, the portability of the Tabernacle and its furnishings reminds us that God desires to be with His people in every circumstance, accompanying us on our life's journey, and our prayers are a constant connection to Him, regardless of our physical location or circumstances. This passage calls us to consider how we handle the "holy things" in our lives—our relationship with God, His Word, and His people—with the same reverence and intentionality.
Questions for Reflection
FAQ
What was the primary purpose of the Altar of Incense in the Tabernacle?
Answer: The Altar of Incense, also known as the golden altar, was primarily used for the daily burning of fragrant incense, morning and evening (Exodus 30:7-8). This act symbolized the prayers of God's people ascending to Him, serving as a constant expression of worship, intercession, and communion. On the Day of Atonement, blood was also applied to its horns, signifying atonement and purification (Exodus 30:10). It stood in the Holy Place, directly before the veil separating it from the Most Holy Place, emphasizing its role as a bridge between the people and God's immediate presence. Its continuous burning of incense represented the unending access to God through prayer.
Why are "badgers' skins" mentioned, and what does the Hebrew term tachash likely refer to?
Answer: The King James Version's translation "badgers' skins" for the Hebrew word tachash (תַּחַשׁ) is a traditional rendering, but modern scholarship suggests it likely refers to a more durable and water-resistant material. Many scholars believe tachash could refer to the hide of a marine mammal, such as a dugong or porpoise, which were common in the Red Sea region and known for their tough, protective skins. Other interpretations suggest it might be a specific type of fine, dyed leather, perhaps even a color like "dolphin-colored" or "violet." Regardless of the exact animal or color, the key characteristic of tachash skins was their practicality: they provided a robust, weather-resistant outer covering for the sacred Tabernacle furnishings, protecting them from the harsh wilderness environment during transport. This practical function contrasts with the inner, symbolic coverings like the blue cloth, highlighting both the sacredness and the necessary physical protection of God's holy objects.
CHRIST-CENTERED FULFILLMENT
Numbers 4:11, with its meticulous instructions for covering and transporting the Altar of Incense, finds profound Christ-centered fulfillment. The Altar of Incense, symbolizing the ascending prayers and intercessions of God's people, ultimately points to Jesus Christ, our great High Priest, who "always lives to intercede for them" (Hebrews 7:25). His perfect, continuous intercession is the true incense, eternally pleasing to God. The "cloth of blue," signifying heavenly origin and divinity, foreshadows Christ's divine nature, the Son of God who descended from heaven (John 3:13). The "badgers' skins," serving as a durable, unadorned outer covering, can be seen as a type of Christ's humble human form, which veiled His inherent divine glory (Philippians 2:7). Just as the Tabernacle was portable, accompanying Israel, Christ embodies God's presence that is no longer confined to a physical structure but indwells believers through the Holy Spirit, making us temples of the living God (1 Corinthians 6:19). Through Christ, the ultimate covering and sacrifice, we now have direct access to the Father, no longer needing veils or physical coverings to approach His holy presence (Ephesians 2:18), for He has opened a new and living way through the tearing of the temple veil (Hebrews 10:19-20).