THE FAMILIES OF LEVI GET THEIR SEVERAL COMMISSIONS
The third and fourth chapters of Numbers form a section by themselves, and of this section the opening verse is the descriptive title: THE GENERATIONS OF AARON AND MOSES. According to the idiom of the Bible, this means that the two chapters which follow constitute the Book of the Families of Levi (compare the titles of the several sections of Genesis, viz; Numbers 2:4; Numbers 5:1; Numbers 6:9; Numbers 10:1; Numbers 11:27, etc.; also Matthew 1:1). The design of the book is to note the principal divisions of the tribe and allot to each its place and duties. Observe how the names of Aaron and Moses stand where we should have expected to find Levi's. The patriarch's fame has been quite eclipsed by that of his illustrious descendants, insomuch that here the tribe takes its title from them rather than from him. The book of the Levites is entitled the Book of Aaron and Moses.
I. IN THIS FAMILY BOOK THE PRE-EMINENCE IS GIVEN TO AARON. The name of Moses is inscribed in the title, but his family is otherwise of no note. The noble self-denial of Moses in this matter has been much commended, and with reason. He was superior to the ambition which seeks to build up a family at whatever cost to the nation. There is some reason to think that his sons were unworthy. Their mother was a Midianite, and seems to have had little sympathy with her husband's faith. It was otherwise with Aaron. His wife was a daughter of Amminadab, the prince of Judah and ancestor of our Lord (Exodus 6:23). Her name was Elisheba ("a worshipper of God"); and as the name became a favourite one among the daughters of the priestly house (Luke 1:5), it may be presumed that she was worthy of the name, the first of all the saintly Elisabeths. The sons of Aaron and Elisabeth, being the heirs of the priesthood, took precedence of the other families of Levi, and occupied the place of honour in the camp. They, with Moses, pitched their tents in front of the tabernacle, towards the east (verse 38). Note in passing how, at this early date, the two families which were to be pre-eminent for fifteen hundred years in respect of force of character, variety of services, and public honours are already marked out by the hand of God. On the march the prince of Judah leads the van (Numbers 1:7; Numbers 2:3, Numbers 2:9); in the encampment Aaron and his sons occupy the place of honour. In the family book of Levi the sons of Aaron and Elisabeth take precedence of all their brethren. Yet not so as to give any foothold in Israel to that sacerdotal pride which made the Brahmins of India and the priests of Egypt a sacred caste, and taught the people to bow before them as demigods. If Aaron and Elisabeth ever read this family register, their hearts did not swell with pride. The first sentences recall the tragedy of their house. Aaron's two eldest sons, with the oil of their consecration yet fresh upon them, sinned presumptuously, were smitten, and their names perished from Israel. Not even in the house of the godliest pair is grace hereditary. Aaron, the saint of God, and his saintly Elisabeth mourn over sons whom God has cut off in their sin. God will endure no rival in his house. His most honoured servants must be content to be only his servants, and the servants of all men for his sake. The Bible tolerates no hero worship. It tells the truth about the best of men, lovingly indeed, but without extenuation. In our family registers we are not bound by the same rule. We do not occupy the throne of judgment, and may bury domestic tragedies out of sight. But God is Judge, and his book, as it cannot err in its judgments, must speak without reserve, although the effect should be to "stain the pride of all glory" (Isaiah 23:9).
II. THE GREATER PART OF THIS FAMILY BOOK IS OCCUPIED WITH THE CENSUS OF THE LEVITICAL CLANS AND THE ALLOTMENT TO EACH OF ITS PLACE AND DUTIES. The particulars falling under this head do not call for special notice here. They concur with those related in the earlier chapters of this book in showing that the march of the tribes was performed with the most perfect order. Never was any great multitude more unlike a mob than the congregation in the wilderness. Moses in Egypt bad shown himself a man "mighty in deeds" (Acts 7:22). The tradition which makes him to have led victorious armies in his youth is probably true. Certainly the order laid down in Numbers for the march and the camp, for the nation in general and for the Levites in particular, shows everywhere the hand of the general accustomed to handle great bodies of men.—Care is taken to put on record the reason for the separation of the Levites to the service of the tabernacle. By primitive custom a certain sanctity was attributed to the first-born. The act of God in passing over the first-born of Israel in Egypt established an additional claim upon the first-born thenceforward (cf. Exodus 13:1-22, also Numbers 22:29, etc.). To have required the personal service of the eldest son of every house would have been inconvenient. Better let the tribe of Levi be substituted, and let them minister to Aaron their brother; an arrangement facilitated by the circumstance that the Levites were nearly the same in number as the first-born. (The equation is not without its difficulties. But there is great doubt as to who exactly were meant by the "first-born." Till that is settled it is too soon to charge the narrative with error.) It was needful to state very distinctly the reason for the separation of a whole tribe to sacred service. The tribe thus separated had to be supported by their brethren, besides being disabled for doing their share of military and other public service. The Israelites would be unlike the rest of mankind if they did not, by and by, grudge such a great expenditure. They are to be reminded that the separation of the Levites was in liquidation of a prior claim, and took place by way of accommodation to their convenience. When money or service is asked for religious or charitable objects there are sure to be grumblers, and it is very expedient to fortify the demand with a clear statement of the reasons.—B.
HOMILIES BY E.S. PROUT