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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 4:7 meticulously outlines the specific procedures for preparing and covering the Table of Shewbread for transport by the Kohathite Levites. This verse is a testament to the profound holiness of God's presence and the sacred objects within the Tabernacle, underscoring the divine order, reverence, and precise obedience required in handling these consecrated items. The inclusion of the blue cloth and the instruction that the "continual bread" remain on the table highlights God's meticulousness, His abiding presence, and His unwavering faithfulness in providing for His people, even as they journey through the wilderness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs Symbolism extensively, where physical objects convey deeper theological truths. The "cloth of blue" symbolizes the heavenly and divine nature of the Tabernacle's furnishings, setting them apart as belonging to God. The "continual bread" itself is a powerful symbol of God's unending provision and His constant, abiding presence with His people. The meticulous listing of the "dishes, and the spoons, and the bowls, and covers" exemplifies Divine Order and Precision, reflecting God's own character as a God who values exactness and holiness in worship. This detailed inventory also serves as a form of Emphasis, underscoring the extreme care and reverence required for every aspect of the Tabernacle's service and the profound sanctity of the items being transported.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 4:7 powerfully communicates several enduring theological truths. It underscores the profound holiness of God and the necessity of approaching Him and His sacred things with utmost reverence and careful obedience. The meticulous instructions for covering and transporting the Table of Shewbread, along with its associated implements, highlight God's demand for order and intentionality in worship and service. Furthermore, the "continual bread" on the table symbolizes God's unfailing faithfulness and His perpetual provision for His people, a theme deeply woven throughout the biblical narrative. This verse reminds us that God's presence is both glorious and requires a set-apart response, and His sustenance is unwavering, even amidst the challenges and transitions of life.
REFLECTION AND APPLICATION
The detailed instructions for handling the Table of Shewbread in Numbers 4:7 offer profound lessons for contemporary believers. While we no longer transport a physical Tabernacle, the principles of reverence, intentionality, and reliance on God's provision remain vitally important. This passage challenges us to consider how we approach God in our worship, our study of His Word, and our daily lives. Do we treat His presence and His truth with the meticulous care and respect that His holiness demands? The "continual bread" serves as a powerful reminder of God's unwavering faithfulness to meet our needs, not just physically, but spiritually. It calls us to trust in His ongoing sustenance and to live in constant communion with Him, recognizing that He is our ultimate source of life and provision. Our spiritual disciplines, our service, and our very lives should reflect the profound reverence due to the God who is always present and always provides.
Questions for Reflection
FAQ
What was the "shewbread" and its significance?
Answer: The "shewbread," also known as the "bread of the Presence" (Hebrew: lechem panim), consisted of twelve loaves of unleavened bread, representing the twelve tribes of Israel. These loaves were placed on the Table of Shewbread in the Holy Place of the Tabernacle and later the Temple, where they remained before the Lord continually. Every Sabbath, the old loaves were replaced with fresh ones, and the removed bread was eaten by the priests. Its significance was multifaceted: it symbolized God's perpetual presence among His people, His faithful provision for their sustenance, and the covenant relationship where Israel was continually "before" God's face. Even during the Tabernacle's transport, as seen in Numbers 4:7, the bread was to remain on the table, emphasizing the unbroken nature of God's provision and presence.
Why was the blue cloth used to cover the Table of Shewbread?
Answer: The "cloth of blue" (Hebrew: tekhelet) was a highly symbolic color in ancient Israelite culture and particularly in the Tabernacle's construction. Blue was often associated with the heavens, divinity, and royalty. Its use to cover sacred items like the Table of Shewbread signified their divine origin and purpose, setting them apart as belonging to God. It also served a practical purpose, visually distinguishing the holy items and preventing unauthorized or accidental contact, thereby protecting both the items from defilement and the people from the consequences of improperly touching holy things (see Numbers 4:15). The blue covering elevated the perceived sanctity of the object even during its mundane act of transport.
Why were such detailed instructions given for the transport of Tabernacle items?
Answer: The extremely detailed instructions for transporting the Tabernacle items, as seen in Numbers 4, underscore several crucial principles. Firstly, they emphasized the profound holiness of God and His dwelling place. Every aspect of the Tabernacle and its furnishings was set apart, requiring meticulous care and reverence. Secondly, the instructions ensured divine order and obedience. God's commands were precise, leaving no room for human improvisation, reflecting His own perfect nature and the importance of following His will exactly. Thirdly, the detailed procedures protected the people. Direct contact with the holiest items could result in death (e.g., 2 Samuel 6:6-7), so the coverings and specific handling protocols were vital for the safety of the Levites. Finally, it reinforced the idea of God's constant presence and provision, as even during movement, the symbols of His covenant, like the continual bread, remained intact and visible.
CHRIST-CENTERED FULFILLMENT
Numbers 4:7, with its focus on the Table of Shewbread and its "continual bread," finds its ultimate fulfillment in Jesus Christ. The shewbread, symbolizing God's perpetual presence and provision for Israel, foreshadows Christ as the true and eternal sustenance for all humanity. Jesus declared Himself the bread of life, asserting that whoever comes to Him will never hunger and whoever believes in Him will never thirst. Unlike the physical bread that sustained Israel in the wilderness, Christ offers spiritual nourishment that leads to eternal life, a provision that is truly "continual" and unending. The Tabernacle itself, a temporary dwelling place for God, was a shadow pointing to Christ, in whom God fully "tabernacled" among us (as seen in John 1:14). The meticulous care and covering of the holy items in the Old Covenant highlighted the veiled nature of God's presence and the need for mediation. In contrast, Christ, our great High Priest, has entered the true heavenly sanctuary, not with a temporary covering, but with His own blood, providing direct access to God (as described in Hebrews 9:11-12). Thus, the Tabernacle's elements, including the Table of Shewbread, serve as powerful types and shadows, revealing the greater reality and perfect fulfillment found in the person and work of Jesus Christ, who is our ultimate and eternal provision.