Numbers 3

The separation and service of the tribe of Levi; who are numbered; as well as the substitution of the first-born; in whose stead they are appointed to minister at the tabernacle.

The first stage towards entry into the land had to be the mobilization of the army of Israel, both of its fighting men, and of its servants of the dwelling place of the Lord. That is what is in mind in the first four chapters.

Muster of the Tribe of Levi. The descendants of Levi were excepted from the muster of the twelve tribes because God had chosen them for the service of the sanctuary. Out of this tribe God had not only called Moses to be the deliverer, lawgiver, and leader of His people, but Moses' brother Aaron, with the sons of the latter, to be the custodians of the sanctuary. And now, lastly, the whole tribe was chosen, in the place of the first-born of all the tribes. God chose the whole tribe to assist the priests, Aaron’s family within the tribe of Levi, in the service of the sanctuary (Numbers 3:5-9). The Levites’ duties were to guard the holy things from affront of foolish people and to care for the holy things. 

The supremacy of the tribe of Levi shows the sovereignty of God. Divine grace is fully revealed in the selection of this tribe. This tribe could not be chosen on account of a meritorious character. We read in Jacob’s prophecy words concerning Simeon and Levi which reveal their sin. Gen 49:5  Simeon and Levi are brethren; instruments of cruelty are in their habitations. 

Gen 49:6  O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. 

Gen 49:7  Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel. Yet out of this tribe the Lord took Moses for the leader of His people, Aaron and his sons for priests, and the whole tribe instead of all the first-born for the special ministry. This is a most blessed illustration of sovereign grace. They were brought into this wonderful place of blessing and privilege by grace. 

The difference between the ministry of the priests and the Levites must be noted. The book of Leviticus acquainted us with the work of Aaron and his sons, but it had nothing to say about the ministry entrusted to the Levites. The priests had given to them the ministry of the sanctuary, where they acted as worshippers and intercessors. The work of the Levites as given in this chapter, and that which follows, was of a more outward nature. They had to guard the tabernacle, to attend to its erection and taking down, to bear the different parts, all of which was ordered in all its details by God.

Levi means “joined to, attached.” The grace of God had joined them to the Lord and His ministry. Christian believers are joined to the Lord and are both priests and Levites, possessing priesthood and ministry. We bring spiritual sacrifices, the fruit of our lips, the sacrifice of praise unto God. The whole life of a Christian is to have the Levite character of ministry. All Christian believers are priests and all have a ministry. 1Pe 2:5  Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 

1Pe 2:9  But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 

The generations of Aaron and Moses are mentioned first in this chapter. While elsewhere we read of Moses and Aaron, Aaron’s name here stands first. His name is put first because he typifies Christ as Priest, upon whose intercession all depends. The Levites were then brought to Aaron to minister unto him and keep his charge. The Lord claims them for His own instead of all the first-born. The first-born were sanctified unto the Lord because of deliverance. They knew therefore that they were sanctified unto God and owned by Him. And this is our blessed knowledge in Christ. We are delivered, sanctified, belong to Him and to keep His charge, rendering the service into which He has called us. May our hearts be led into the enjoyment of all this.

The account of the arrangements for the service of the Levites is fully and carefully given in this and the following chapter. In the rites are certain matters of principle which are of permanent value. First there is the fact of the separation of this tribe by divine arrangement to the sacred service of the sanctuary. It must ever be borne in mind that the Levites occupied that position in a representative capacity. The original provision was that the first-born in every family should be set apart to the work of priesthood. In all probability for the sake of cohesion and order this tribe was now appointed to represent the first-born. This they did, man for man, their number at this period being twenty-two thousand. When the census of the first-born was taken, it was found that there were 273 more first-born than Levites. These unrepresented first-born were commanded to pay a redemption price devoted to the service of the sanctuary. All these arrangements solemnly emphasized for the people the supreme importance of worship and at the same time revealed to them the orderliness of the Lord. It is of interest to remember that while Our Lord after the flesh was not of the tribe of Levi, He was the Firstborn and so, according to the original provision, a Priest.

Theologically the section as a whole explores the theme of God’s holiness. Viewed in one way the priestly hierarchy is a means of protecting Israel from divine holiness. The introduction of another sacred order between priests and people emphasizes the difference between the fallibility of man and the perfection of God. Viewed in another way the hierarchy constitutes the recognized channel through which God brings stability and well-being to his people.

Num 3:1  These also are the generations of Aaron and Moses in the day that the LORD spake with Moses in mount Sinai. 

The generations of Aaron and Moses - Though Aaron and Moses are both mentioned here, yet the family of Aaron alone appears in the list: Moses passes by his own family. Those of Aaron, who is named first, because he was the eldest, were priests, and those of Moses were incorporated with the Levites, the Amramites.

These also are the generations of Aaron and Moses —The name of Aaron is placed first, not only because he was the elder brother, but also because the ministry of Moses was restricted to his own person, and his sons are merely classed amongst the rest of the Levitical families in 1 Chronicles 1Ch 23:14  Now concerning Moses the man of God, his sons were named of the tribe of Levi. whereas the office of Aaron was perpetuated in the persons of his descendants. Hence we find no mention made in this place of the sons of Moses, but only of those of Aaron. 

Aaron and Moses - The dignity of the priesthood being conferred exclusively on the posterity of Aaron; and hence, Aaron, contrary to the usual style of the sacred history, is mentioned before Moses. 

Aaron and Moses – Note in this instance, Aaron is mentioned before Moses. Aaron, as a type of Jesus in the order of the priesthood, supersedes the authority of the law, in the person of Moses. Hebrews Heb 7:14  For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. 

Heb 7:15  And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, 

Heb 7:16  Who is made, not after the law of a carnal commandment, but after the power of an endless life. 

Heb 7:17  For he testifieth, Thou art a priest for ever after the order of Melchisedec. 

Generations – Toledah, a Hebrew noun meaning a generation. This key Hebrew word carries with it the notion of everything entailed in a person's life and that of his or her progeny. In the plural, it is used to denote the chronological procession of history as humans shape it. It refers to the successive generations in one family; or a broader division by lineage. In Gen_2:4, the word accounts for the history of the created world.

In the day that the Lord spake with Moses in mount Sinai - This is added, because at the date of the following record the family of Aaron was unbroken. Nadab and Abihu were then alive, though dead at the time of taking this account.

Num 3:2  And these are the names of the sons of Aaron; Nadab the firstborn, and Abihu, Eleazar, and Ithamar. 

And these are the names of the sons of Aaron - Nadab, and Abihu, Eleazar and Ithamar; as in Exo 6:23  And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar. All the sons of Aaron, four in number, were consecrated to minister in the priest’s office. The two oldest enjoyed but a brief term of office Lev 10:1  And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. Lev 10:2  And there went out fire from the LORD, and devoured them, and they died before the LORD. Eleazar and Ithamar, the other two, were dutiful, and performed the sacred service during the lifetime of their father, as his assistants, and under his superintendence.

Nadab and Abihu - neither of them any children when they were put to death. 1Ch 24:2  But Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office. Eleazar and Ithamar became the heads of the Aaronic order after their father Aaron.

Num 3:3  These are the names of the sons of Aaron, the priests which were anointed, whom he consecrated to minister in the priest's office. 

the priests that were anointed, whom he consecrated - whom Moses consecrated, with the holy anointing oil, with which they were anointed Exo 30:30  And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office. 

Whom he consecrated — The rites of consecration are described at length in Exodus 29:1-37, where the command given to Moses is related. and in Leviticus 8:1-13, where the account is given of the actual consecration, on which occasion the appointed sacrificial offerings were placed by Moses in the hands of Aaron and in the hands of his sons. The act of consecration was performed by Moses in the case of Aaron’s sons, as well as in that of Aaron himself.

the priests that were anointed - The oil in both the Old Testament and the New typifies the grace of the Holy Spirit, “the unction from the Holy One.” 1Jn 2:20  But ye have an unction from the Holy One, and ye know all things.  1Jn 2:27  But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.  

Num 3:4  And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest's office in the sight of Aaron their father. 

In the sight of Aaron — Under his inspection and direction, and as his servants or ministers in the priest’s office, and acted under him in the priestly office.

Nadab and Abihu died before the Lord - They treated the things of God lightly, offering non-holy incense (‘strange fire’, that is, not in accord with God’s commandments) before Him. They died by flaming fire,  Lev 10:2  And there went out fire from the LORD, and devoured them, and they died before the LORD. and so were not alive at this time when the account of the priests and Levites was taken: 

Nadab and Abihu - The tragic end of these sacrilegious priests is detailed in full in Leviticus 10:1-7, where see an extended annotation. They had but just been inducted into office. As men of note, they had been taken up the mount and had seen God. Exodus 24:9  Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: A glorious manifestation of the power and mercy of God had just been given: Lev 9:23  And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people. 

Lev 9:24  And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. The effect upon the people was to awaken the commingling emotions of joy and awe: Amid this scene Nadab and Abihu committed a rash act of sacrilege, Lev 10:1  And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. 

Lev 10:2  And there went out fire from the LORD, and devoured them, and they died before the LORD. 

Lev 10:3  Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.  One vengeful flash from the Shekinah “struck them dead, with their censers in their hands, with not a moment’s warning. What a fearful exhibition of the truth that God’s jealousy burns fiercest about his altar!”

and they had no children - which is observed, partly to show the punishment of them, and the reproach upon their names, that they died childless, and had none to succeed them in the priesthood; and partly to show that all the priests in succeeding ages sprung from Eleazar and Ithamar: 

And they had no children — To die childless was regarded not only as a reproach, but also as a judgment. This was especially the case in regard to Nadab and Abihu, inasmuch as the sons of one, or of both, would have succeeded to the high priesthood.

Strange fire - Up to this event, there is no record of any regulation respecting the character of the fire to be used for burning incense. But immediately after this sad catastrophe, in Leviticus 16:12, the command is given to take the coals of fire from the altar of burnt offerings on which it was perpetually burning. Leviticus 6:9; Leviticus 6:13. We infer that such a command had been given before to these newly-robed priests. The fire on the altar had been enkindled by God, and it was the duty of the priests to see that it never should go out. It is probable that this fire, and this only, had been prescribed for this service, and that these sons of Aaron willfully transgressed this requirement. 

Num 3:5  And the LORD spake unto Moses, saying, 

Num 3:6  Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. 

Present them — Offer them to the Lord for his special service, that Aaron may receive them as a gift unto him, as servants to wait upon the Lord in the service of the tabernacle, in guarding the tabernacle taking care of the vessels of it, taking it down, carrying it, from place to place, and setting it up as there was occasion for it.

Bring the tribe of Levi near - Separate them from the rest, set them apart for special service about, the sanctuary, let them have a place nearer to it than the other tribes, or offer them, that is, to the Lord, as in Num 8:11  And Aaron shall offer the Levites before the LORD for an offering of the children of Israel, that they may execute the service of the LORD. It signifies the presenting of a sacrifice or offering to the Lord. As an offering, the tribe of Levi was given up entirely to the service of the sanctuary, to be no longer their own, but the Lord’s property.

The word hakraiv, here rendered bring near, is properly a sacrificial word, and signifies the presenting of a sacrifice or offering to the Lord. As an offering, the tribe of Levi was entirely given up to the service of the sanctuary, to be no longer their own, but the Lord's.

Num 3:7  And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle. 

keep his charge - That is, Aaron’s, or those things which were committed principally to Aaron’s care and oversight. To assist him that the obligations incumbent on him and on the congregation may be fulfilled.

Of the congregation — That is, of all the sacrifices and services which were due to the Lord from all the people. Because the people might not perform them, in their own persons, therefore they were to be performed by some particular  persons in their stead; formerly by the firstborn, and now by the Levites. 

Before the tabernacle — Not within the tabernacle, for the care of the things within the holy place was appropriated to the priests, as the care of the most holy place was to the high-priest.

And they shall keep his charge, and the charge of the whole congregation - The charge of Aaron and of all the people of Israel, which was to secure the sanctuary from being polluted or plundered: this the Levites were to be employed about, and thereby ease the high priest and the other priests, and the people, of what otherwise would have been incumbent on them: 

This passage contains two important points: first, That the Levites should be set apart for the ministry of the sanctuary and altar; and, secondly, That they should obey the chief priests of the family of Aaron, and do nothing except by their authority and command. 

Num 3:8  And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. 

Of the children of Israel — Those things which all the children of Israel are in their several places and stations obliged to take care of, though not in their persons, yet by others in their stead. The service of the tabernacle would be better done by a separate tribe professionally trained, than by the firstborn of a whole nation. 

All the instruments - The tabernacle itself and all its contents. The Levites were to perform the most common and laborious offices. It was their business to take down, put up, and carry the tabernacle and its utensils; for it was the object of their peculiar care. In a word, they were the servants of the priests.

Num 3:9  And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel. 

And thou shalt give the Levites unto Aaron and to his sons - To be their ministers and servants: All of them entirely, none excepted; the whole tribe which were not in the priestly office; those were separated from the rest of the tribes of Israel, and appointed for the service of the priests: The priests hold the place of God, and the Levites are the servants of God in the obedience they render to the priests.

They are wholly given unto him — Wholly given in this verse is in Hebrew the word given used twice (nathan nathan) This repetition of the word nathan (given) is emphatic and expressive of complete surrender. The same repetition occurs in Numbers 8:16, where the Levites are represented as “wholly given” to the Lord instead of the firstborn. In Numbers 3:12, they are represented as belonging to the Lord and here given by Him to Aaron and his sons. 

Num 3:10  And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office: and the stranger that cometh nigh shall be put to death. 

The stranger — That is, everyone who is of another family than Aaron’s; yea, though he be a Levite. 

the stranger that cometh nigh shall be put to death - that comes nigh to perform any part of the priest's office peculiar to him as to offer sacrifice, burn incense, &c. whether he be a common Israelite, or even a Levite, as Korah was; any that was not a priest was reckoned a stranger, and so to be put to death for intruding into the office, as the above mentioned person was.

Aaron and his sons shall wait on their priest’s office - It was the business of the priests to offer the different sacrifices to God; to consecrate the shew-bread, pour out the libations, burn the incense, sprinkle the blood of the victims, and bless the people. In a word, they were the servants of God alone.

It is, however, made clear that the Levites were not to act as priests. The priesthood was to be retained within the close family of Aaron. They were to ‘keep their priesthood’. Only they could approach the altar, manipulate the blood of offerings and sacrifices, and enter the inner Sanctuary. They were the authoritative teachers of the covenant regulations, the discerners of what was clean and unclean (Leviticus 10:11; Deuteronomy 24:8). Any non-Aaronide who acted as a priest and drew near to the altar or the inner sanctuary for priestly service was to be put to death. How this sentence would be carried out, and by whom, is not described. 

they shall wait on their priest's office - to do what was peculiar to it, both in the holy and in the most holy place, at the altar, and within, the vail, where the Levites had nothing to do; and this is observed that the priests might take notice, that by the gift of the Levites to them, they were not excused from doing any part of service which was proper to them as priests; for they were given them that they might more readily attend their office, and be wholly employed in it; just as, under the Gospel dispensation, disciples were appointed to take care of the secular affairs of the church, that the apostles might give up themselves to the word of God and prayer Act 6:2  Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. 

Act 6:3  Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 

Num 3:11  And the LORD spake unto Moses, saying, 

And the Lord spake unto Moses - Continued to speak unto him, and give him the reason of his appointing the Levites to minister to the priests and serve the tabernacle: 

Num 3:12  And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine; 

I have taken the Levites — The consecration of this tribe did not originate in the legislative wisdom of Moses, but in the special appointment of God, who chose them as substitutes for the first-born. 

The firstborn — Who were God’s property: Exo 13:12  That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD'S. The Levites were taken, instead of the firstborn sons of Israel, to perform the service of the Tabernacle. There were nearly as many Levites as first-born, and the difference was made good by the payment of redemption money on the part of the overplus, Num_3:45-48. So each of us has been redeemed by the blood of the Lamb to belong to God and to minister to Him!

The firstborn — The first-born were dedicated to God in commemoration of his slaying the first-born of the Egyptians, and preserving those of the Israelites. Even the cattle of the Levites were taken in place of the first-born of the cattle of the rest of the tribes. Num 3:45  Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the LORD. 

The firstborn — When God miraculously destroyed all the first-born of the Egyptians Exo 12:29  And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle. he spared those of the Israelites; and, in commemoration of that event, he was pleased to appoint that all the first-born males should be set apart unto himself Exo 13:14  And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage: 

Exo 13:15  And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem. God is here pleased to relinquish this claim, and to appoint the whole tribe of Levi to attend his immediate service in their stead.

Openeth the matrix - womb. This expression is generally employed in cases in which a common term is required to designate the firstborn of both man and beast, (Exodus 13:2; Exodus 13:12-15; Exodus 34:19-20; Numbers 8:16-17; Numbers 18:15; Ezekiel 20:26;) 

As servants to the priests and the tabernacle, the Levites are a foreshadow of the church where the bible tells us

Heb 12:23  To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, Christians today, the saints, belong to the Lord as the Levites belonged to God. And as the Levites did, so Christians are to serve the Lord. 1Pe 2:5  Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 

1Pe 2:9  But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 

Num 3:13  Because all the firstborn are mine; for on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: mine shall they be: I am the LORD. 

I am the Lord — He decreed it to be so; and being possessed of sovereign authority, He expected full obedience.

I hallowed unto me all the firstborn in Israel, both man and beast - that is, sanctified or set them apart as his own special property Exo 13:2  Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. for as when he destroyed the firstborn of the Egyptians, he saved the firstborn of Israel, he had a special claim upon them as his; The whole nation of Israel is described as the Lord’s firstborn son in Exodus 4:22  And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: and the firstborn sons appear to have been regarded in the light of representatives of the entire nation.

Num 3:14  And the LORD spake unto Moses in the wilderness of Sinai, saying, 

Num 3:15  Number the children of Levi after the house of their fathers, by their families: every male from a month old and upward shalt thou number them. 

Number the children of Levi — They were numbered as well as the other tribes; but the enumeration was made on a different principle - for while in the other tribes the number of males was calculated from twenty years and upward [Num_1:3], in that of Levi they were counted “from a month old and upward.” The reason for the distinction is obvious. In the other tribes the survey was made for purposes of war [Num_1:3], from which the Levites were totally exempt. But the Levites were appointed to a work on which they entered as soon as they were capable of instruction. They are mentioned under the names of Gershon, Kohath, and Merari, sons of Levi, and chiefs or ancestral heads of three subdivisions into which this tribe was distributed. Their duties were to assist in the conveyance of the tabernacle when the people were removing the various encampments, and to form its guard while stationary - the Gershonites being stationed on the west, the Kohathites on the south, and the families of Merari on the north. The Kohathites had the principal place about the tabernacle, and charge of the most precious and sacred things - a distinction with which they were honored, probably, because the Aaronic family belonged to this division of the Levitical tribe. The Gershonites, being the oldest, had the next honorable post assigned them, while the burden of the drudgery was thrown on the division of Merari.

from a month old and upward - The muster of the Levites included all the males from a month old and upwards; and it was at the age of a month that the firstborn were either to be given up or redeemed Num 18:15  Every thing that openeth the matrix in all flesh, which they bring unto the LORD, whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. Num 18:16  And those that are to be redeemed from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs. 

Num 3:16  And Moses numbered them according to the word of the LORD, as he was commanded. 

Moses numbered them - Moses and Aaron conjointly numbered the twelve tribes, though Moses is only here mentioned, yet it seems from Num_3:39; that Aaron was also involved. Num 3:39  All that were numbered of the Levites, which Moses and Aaron numbered at the commandment of the LORD, throughout their families, all the males from a month old and upward, were twenty and two thousand. 

Num 3:17  And these were the sons of Levi by their names; Gershon, and Kohath, and Merari. 

And these were the sons of Levi - The immediate offspring and descendants of that patriarch: 

Gershon, and Kohath, and Merari - these went down with him into Egypt, Gen_46:11. From these the Levites were descended. Of course they were not necessarily naturally so. They could have been born to others in the household of Levi thus becoming a part of the tribe of Levi. But they would be seen as ‘adopted’ sons of Levi.

Num 3:18  And these are the names of the sons of Gershon by their families; Libni, and Shimei. 

It would appear from this that Gershon was the first-born. It is therefore significant that it was the sons of Kohath who obtained the highest position, that of bearing the Ark and the Sanctuary furniture. This would seem to confirm that the reason for their selection, and therefore also for the selection of the Levites as a whole, was more to do with their relationship with Moses and Aaron. 

Libni and Shimei - and who are elsewhere mentioned as his sons, Exo_6:17; and from hence were the families of the Libnites and Shimites.

Num 3:19  And the sons of Kohath by their families; Amram, and Izehar, Hebron, and Uzziel. 

And the sons of Kohath - Who was the second son of Levi: 

Amram, and Izehar, Hebron, and Uzziel - from whom were named the family of the Amramites, to which Moses and Aaron belonged; and the families of the Izeharites, Hebronites, and Uzzielites.

Num 3:20  And the sons of Merari by their families; Mahli, and Mushi. These are the families of the Levites according to the house of their fathers. 

the sons, of Merari, by their families - The third son of Levi: 

Mahli and Mushi - from whom were descended the families of the Mahlites and Mushites. 

the families of the Levites - in all eight families.

Num 3:21  Of Gershon was the family of the Libnites, and the family of the Shimites: these are the families of the Gershonites. 

According to one scholar, the writing style here of elaborate, stylized repetition is a style used in 1500 B.C. It is often seen throughout the Pentateuch.

The Gershonites were divided into two families, containing 7500 males. They were to encamp under their chief Eliasaph, behind the tabernacle, on the western side, over against Ephraim. They had charge of the tabernacle, the tent, the coverings and the hangings of the door of the tabernacle.

The name Gershon means exile, a stranger, a refugee. 

Num 3:22  Those that were numbered of them, according to the number of all the males, from a month old and upward, even those that were numbered of them were seven thousand and five hundred. 

Num 3:23  The families of the Gershonites shall pitch behind the tabernacle westward. 

shall pitch behind the tabernacle westward - this was their situation when encamped; they were placed in the rear of the camp of the Levites, between the tabernacle and the camp of Ephraim, which was westward also, Num_1:18. The camp of the priests and Levites is appointed to be of a square form, like that of the other Israelites.

Behind the tabernacle westward - As the position of the twelve tribes in respect of the tent of meeting had been already determined, so in this and the following verses the position of the priests and Levites is fixed. On the east side of the tent Moses and Aaron and Aaron’s sons were to encamp, on the south the Kohathites, on the west the Gershonites, on the north the Merarites.

Num 3:24  And the chief of the house of the father of the Gershonites shall be Eliasaph the son of Lael. 

Eliasaph the son of Lael - but who he was, or of which family of the Gershonites, whether of the Libnites or Shimites, is not said here or elsewhere.

Num 3:25  And the charge of the sons of Gershon in the tabernacle of the congregation shall be the tabernacle, and the tent, the covering thereof, and the hanging for the door of the tabernacle of the congregation, 

The tabernacle — Not the boards, which belonged to Merari, (Num_3:36,) but the ten curtains. 

The tent — The curtains of goats’ hair. 

The coverings — That is, the coverings of rams’ skins and badgers’ skins. 

The cords — By which the tabernacle was fastened to the pins, and stretched out, Exo_35:18.

the hanging for the door of the tabernacle - the veil; not what divided the holy and most holy places, for that fell to the charge of the Kohathites, Num_3:31; but the veil or hanging which was at the door of the tent, or which led into the holy place, Exo_26:36.

The hanging for the door of the tabernacle of the congregation — for the entrance or opening of the tent of meeting. This hanging was of blue, and purple, and scarlet, and fine-twined linen, and was hung at the entrance — the eastern or open end of the tent (Exodus 26:36). The word rendered door means an opening. At a later period, when the Tabernacle was at Shiloh, it had doors (1 Samuel 3:15). Both words occur in 1 Kings 6:31 : 

The responsibility of the Gershonites was to be for the Dwelling-place itself, including the Tent Sanctuary, and all hangings and coverings and cords. This was the second most prestigious task of the Levites, the first being the responsibility for the sacred furniture including the Ark.

From this and the next chapter, we see the severe labor which the Levites were to perform, while the journeyings of the Israelites lasted. Some estimate that the metal portions of the tabernacle weighed 14 tons or so. Add to that the weight of the skins, hangings, boards and posts. It was no easy matter to transport this moveable temple from place to place. 

Num 3:26  And the hangings of the court, and the curtain for the door of the court, which is by the tabernacle, and by the altar round about, and the cords of it for all the service thereof. 

the cords of it for all the service thereof - By which the tabernacle was fastened to the pins, and stretched out Exo 35:18. Cords of the tabernacle, not of the court, for those of the court were, with other fittings in the court, belonged to the charge of the Merarites Num_3:36-37. The tabernacle was under the care of the Gershonites. 

And the hangings of the court - Which formed the great open court that encompassed the tabernacle, and was an hundred cubits long and fifty broad; Exo_27:9-13. 

the curtain for the door of the court - which was an hanging of twenty cubits, of blue, purple, scarlet, and fine twined linen, Exo_27:16.

which is by the tabernacle, and by the altar round about - this refers to the court, the hangings, and curtains of the door of it, which are spoken of; and this court surrounded the tabernacle, and the altar which was without the tabernacle, and which was the altar of burnt offering that stood within this court. 

for all the service thereof - for that part of the tabernacle and court which the Gershonites had in their care and custody. 

Num 3:27  And of Kohath was the family of the Amramites, and the family of the Izeharites, and the family of the Hebronites, and the family of the Uzzielites: these are the families of the Kohathites. 

Of Kohath — This family had many privileges above the others: of that were Moses and Aaron, and all the priests: they had the chief place about the tabernacle, and the care of the most holy things there, and in the land of Canaan they had twenty-three cities, which were almost as many as both their brethren received. Yet the posterity of Moses were not at all dignified or distinguished from other Levites. So far was he from seeking any advantage or honor for his own family. 

the family of the Amramites - So called from Amram, the first son of Kohath, and father of Aaron and Moses.

the family of Izeharites - of which family was Korah, Num_16:1, 

The Kohathites, who were divided into four families, and numbered 8600, were to encamp on the south side of the tabernacle, and more especially to keep the charge of the sanctuary (Num_3:28), to take care of the ark of the covenant, the table (of shew-bread), the candlestick, the altars (of incense and burnt-offering), with the holy things required for the service performed in connection therewith, and the curtain (the veil before the most holy place), and to perform whatever had to be done (“all the service thereof,” see at Num_3:26), i.e., to carry the said holy things after they had been rolled up in covers by the priests (see Num_4:5.).

Num 3:28  In the number of all the males, from a month old and upward, were eight thousand and six hundred, keeping the charge of the sanctuary. 

Keeping the charge of the sanctuary — That is, appointed for that work, as soon as they were capable of it, of the holy things contained in, or belonging to the sanctuary.

keeping the charge of the sanctuary - of the holy and most holy places, and the vessels and instruments belonging thereunto; not that the males of a month old were keeping them, but when they were grown up and were capable of it, they had the charge thereof, in which they were instructed and trained up from their youth.

Num 3:29  The families of the sons of Kohath shall pitch on the side of the tabernacle southward. 

Southward - Or to the right, which was the more honorable place, excepting the east or front, which was reserved for Moses and Aaron, and his sons, and who were one of these families. The south has its name in Hebrew (Teman) from Yamin, the right hand, because when a man stands with his face towards the east the south is on his right hand. They were to encamp on the south side of the Tabernacle, the second most prestigious position, between the Dwelling-place and the tribes of Reuben, Simeon and Gad. The priests themselves had the most prestigious position.

Num 3:30  And the chief of the house of the father of the families of the Kohathites shall be Elizaphan the son of Uzziel. 

Elizaphan the son of Uzziel - The same man, who, with his brother Mishael, carried Nadab and Abihu out of the camp, and buried them, Lev 10:4  And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp. Elizaphan was of the youngest family of the Kohathites. Three other families outranked his in seniority. The ill-will awakened by this promotion of Elizaphan to the headship may have caused the rebellion of Korah, one of the older families.

Num 3:31  And their charge shall be the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary wherewith they minister, and the hanging, and all the service thereof. 

The hanging — The veil which divided the holy and the most holy place. All other hangings belonged to the Gershonites. 

The service — That is, all the other furniture belonging to it.

And their charge shall be the ark - That is, when the tabernacle was taken down, and carried from place to place, this, and the following things, were committed to their care and custody, the ark with the mercy seat, and all appertaining thereunto, which were in the holy of holies: 

and the table, and the candlestick, and the altars - the table of shewbread, and the candlestick of pure gold, with its lamps, and the altar of incense, all which stood in the holy place, and the altar of burnt offering, which was in the court, for both altars were their charge: 

the vessels of the sanctuary - all the vessels which belonged to the above things; for the table, candlestick, and altars, all had vessels appertaining to them: 

And their charge - for which they would be held responsible, shall be the ark, and the table, that of showbread, and the candlestick, and the altars, both the golden altar of the Holy Place and the altar of burnt offering in the court, and the vessels of the Sanctuary wherewith they minister, and the hanging, the screen of the Most Holy Place, and all the service thereof, everything that was connected with the actual carrying of these appointments from one station to the next.

And their charge - This was an awesome responsibility. They would, however, never see them ‘uncovered’. Always the priest would have covered them and packed them adequately first so that there was no danger of their touching them directly, for that would have meant their death.

Num 3:32  And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary. 

Chief over the chief of the Levites — Eleazar, Aaron’s son, who would become High Priest on the death of Aaron. He was to be chief over the three chiefs of the three houses of the Levites, who were Eliasaph the son of Lael, the chief of the Gershonites; and Elizaphan the son of Uzziel, the chief of the Kohathites; and Zuriel the son of Abihail, the chief of the Merarites: 

oversight of them that keep the charge of the sanctuary - the Kohathites, who had the care of the things belonging to the holy and most holy places; and these were particularly under the inspection of Eleazar, because they were things the priests had special concern in.

Num 3:33  Of Merari was the family of the Mahlites, and the family of the Mushites: these are the families of Merari. 

the Mahlites, and the Mushites - from his two sons Mahli and Mushi, Num_3:20, 

The Merarites, who formed two families, comprising 6200 males, were to encamp on the north side of the tabernacle, under their prince Zuriel, and to observe the boards, bolts, pillars, and sockets of the dwelling-place (Exo_26:15, Exo_26:26, Exo_26:32, Exo_26:37), together with all the vessels thereof (the plugs and tools), and all that had to be done in connection therewith, also the pillars of the court with their sockets, the plugs and the cords (Exo_27:10, Exo_27:19; Exo_35:18); that is to say, they were to take charge of these when the tabernacle was taken down, to carry them on the march, and to fix them when the tabernacle was set up again (Num_4:31-32).

Num 3:34  And those that were numbered of them, according to the number of all the males, from a month old and upward, were six thousand and two hundred. 

Num 3:35  And the chief of the house of the father of the families of Merari was Zuriel the son of Abihail: these shall pitch on the side of the tabernacle northward. 

Zuriel the son of Abihail - of whom we read nowhere else, nor is it certain of which family he was, whether of the Mahlites or Mushites. 

pitch on the side of the tabernacle northward - to the left of it, between that and the camp of Dan. 

Num 3:36  And under the custody and charge of the sons of Merari shall be the boards of the tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, and all that serveth thereto, 

The charge of the sons of Merari shall be the boards of the tabernacle - Both of the holy and the most holy place, which were the walls of the tabernacle, and which were covered with curtains; these when taken down for journeying were committed to the care of the Merarites; and because these, with what, follow, were a heavy carriage, they were allowed wagons to carry them; and who on this account had more wagons given them than to the Gershonites, for the Kohathites had none, Num_7:6, 

Num 3:37  And the pillars of the court round about, and their sockets, and their pins, and their cords. 

Theirs was the last work when camp was struck and the first when a new station was reached. 

Num 3:38  But those that encamp before the tabernacle toward the east, even before the tabernacle of the congregation eastward, shall be Moses, and Aaron and his sons, keeping the charge of the sanctuary for the charge of the children of Israel; and the stranger that cometh nigh shall be put to death. 

For the charge — for the charge of the children of Israel; either in their room and stead, which otherwise they must have kept; or rather for their safety and security, keeping out all persons from entering into the sanctuary, who had no business there, that they died not. 

those that encamp before the tabernacle toward the east - At which was the entrance into the tabernacle: it was the post of honor, and consequently reserved to Moses and the priestly family. But the sons of Moses had no station here.

even before the tabernacle of the congregation eastward - that is, before the court of the tabernacle, where the people assembled together: 

Moses, Aaron, and his sons - Moses the chief ruler, and Aaron the high priest, and his sons priests under him; these had the most honorable place of all, being at the front of the tabernacle, between that and the camp of Judah. 

the stranger that cometh nigh shall be put to death - that is, whoever came nigh to enter into the holy place, and did, who was no priest, though an Israelite, and even a Levite, or into the most holy place, excepting the high priest, it was death unto him, either by the civil magistrate, or by the hand of heaven.

Num 3:39  All that were numbered of the Levites, which Moses and Aaron numbered at the commandment of the LORD, throughout their families, all the males from a month old and upward, were twenty and two thousand. 

The number of the Levites is given as 22,000. If we add the number of the Gershonites, Kohathites and Merarites, 7,500, 8,600 and 6,200, we get 22,300. Here is a difficulty which seems to remain unsolved. The omission of the three hundred is variously accounted for - by some, because they might be first-born who were already devoted to God and could not be counted as substitutes; and by others, because in Scripture style, the sum is reckoned in round numbers. The most probable conjecture is a copyist error, that as Hebrew letters are employed for figures, one letter was, in the course of transcription, taken for another of like form but smaller value. The total number in verse 39 must be correct, for in verse 46 we read that the number of the first-born exceeded the total number of the Levites by 273. Num 3:46  And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites; 

Moses and Aaron numbered at the commandment of the Lord - Whence it appears, that Moses was not alone, but Aaron with him, in numbering the Levites, and that by the appointment of the Lord. 

 

Num 3:40  And the LORD said unto Moses, Number all the firstborn of the males of the children of Israel from a month old and upward, and take the number of their names. 

number all the firstborn of the children of Israel - The number of their male children, from a month old and upward, was to be reckoned, in order that a comparison might be instituted with that of the Levites, for the formal adoption of the latter as substitutes for the first-born. The Levites, amounting to twenty-two thousand, were given in exchange for an equal number of the first-born from the other tribes, leaving an excess of two hundred seventy-three; and as there were no substitutes for these, they were redeemed at the rate of five shekels for each (Num_18:15, Num_18:16). 

Num 3:41  And thou shalt take the Levites for me (I am the LORD) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel. 

I am the Lord - who has a right to all, and can claim who and what He pleases for Himself in a special manner, and therefore could and did take the Levites to himself: The Lord asserts His authority over all we possess as well as ourselves.

Cattle of the Levites — The Levites were now to be exchanged for the first-born males of the whole nation, man for man; and the cattle of that whole tribe, instead of the firstling male cattle of the whole nation; that so the Levites and their cattle, instead of the Israelites first-born men and cattle, might be given unto Aaron and the priests, to minister unto them, Numbers 3:45. This was for the first-born males of man and beast, which the Israelites now had. All the first-born that came after this, were to be redeemed, or given to the priests.

Num 3:42  And Moses numbered, as the LORD commanded him, all the firstborn among the children of Israel. 

Num 3:43  And all the firstborn males by the number of names, from a month old and upward, of those that were numbered of them, were twenty and two thousand two hundred and threescore and thirteen. 

twenty and two thousand two hundred and threescore and thirteen - Thus we find there were 273 first-born beyond the number of the Levites. These are ordered, Num_3:46, to be redeemed; and the redemption price is to be five shekels each, Num_3:47. 

Num 3:44  And the LORD spake unto Moses, saying, 

Num 3:45  Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the LORD. 

Take the Levites instead of all the firstborn - The Lord had declared before that he had taken them, and now he bids Moses take them, who had numbered them, and give them to Aaron, instead of the firstborn, whose numbers were also taken for this purpose: 

the cattle of the Levites instead of their cattle - but not to be given to Aaron and his sons, or to the priests for their use, but to remain with the Levites for their use, who were now separated from the other tribes, and taken into the service of God; and as they were dedicated to God, so their cattle likewise for their support as his ministers: 

the cattle of the Levites instead of their cattle - There appears to have been no numbering of the cattle. It would have been difficult if not impossible to ascertain the number of firstborn among the cattle. It appears, however, that the whole of the cattle of the Levites was given in redemption of the firstborn of all the cattle of the other tribes. 

I am the Lord - who had a right to do this, and expected to be obeyed in it.

Num 3:46  And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites; 

The small number of first-born, over and above the number of the Levites, were to be redeemed, and the redemption-money given to Aaron. The church is called the church of the first-born, which is redeemed, not as they were, with silver and gold; but ransomed with the precious blood of the Son of God. 1Pe 1:18  Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 

1Pe 1:19  But with the precious blood of Christ, as of a lamb without blemish and without spot: All men are the Lord's by creation, and all true Christians are his by redemption through Christ. Each should know his own post and duty; nor can any service required by such a Master be rightly accounted mean or hard.

Num 3:47  Thou shalt even take five shekels apiece by the poll, after the shekel of the sanctuary shalt thou take them: (the shekel is twenty gerahs:) 

Thou shall even take five shekels apiece the poll - Or head; which was afterwards settled as the price of such a redemption, Num 18:16  And those that are to be redeemed from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs. 

Thou shalt even take five shekels apiece by the poll — It is not stated in what manner the 273 families of whom the redemption money was exacted were determined.

 

after the shekel of the sanctuary - being full weight according to the standard kept in there. Lev 27:25  And all thy estimations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel. 

Twenty gerahs - Gerah is Hebrew, meaning berry, or grain.  A noun denoting a small unit of weight used as money. The gerah was one-twentieth of a shekel as used in the sanctuary. It was 1/6000 of a talent and one tenth of a beka. Its modern equivalent is 0.5 - 0.6 gram or 0.02 ounce.

Num 3:48  And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron and to his sons.

Num 3:49  And Moses took the redemption money of them that were over and above them that were redeemed by the Levites: 

Heb 9:11  But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 

Heb 9:12  Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. 

One important lesson for us that comes from this chapter is its lesson on substitution and redemption. In the economy of God, like could be substituted for like. Thus was our Lord Jesus Christ, Creator of the world and all that is in it (John 1:1-3; Colossians 1:14-17), a more than sufficient substitute for His creation.

Num 3:50  Of the firstborn of the children of Israel took he the money; a thousand three hundred and threescore and five shekels, after the shekel of the sanctuary: 

Num 3:51  And Moses gave the money of them that were redeemed unto Aaron and to his sons, according to the word of the LORD, as the LORD commanded Moses. 

Moses gave the money of them that were redeemed - That were redeemed this way, and not by Levites, as in Num_3:49, but by money, paying five shekels a head: 

unto Aaron and his sons - to whom the Levites were given. 

as the Lord commanded Moses - Moses, being a faithful servant in all things in the house of God, did not convert it to his own use, or to any other use than to what God had appointed it.

Psalms 12

 

This psalm purports to be “A Psalm of David,” and there is no reason to doubt that it was composed by him. On what occasion it was composed is now unknown. All the expressions in the psalm are of a general character and there is nothing in the psalm itself to enable us to determine on what occasion it was composed.  

The inscription: To the Precentor, on the Octave, a Psalm of David points us to the time when the Temple music was being established, in the time of David.

Psa_12:1-8 appropriately follows Psa_11:1-7, which is of a kindred character: a prayer for the deliverance of the poor and miserable in a time of universal moral corruption, and more particularly of prevailing faithlessness and boasting. In both psalms the psalmist seeks his help from God. In Psalm 11, the psalmist trusts in the Lord, that He judges everything from His heavenly throne Psa 11:1  To the chief Musician, A Psalm of David. In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain? Psalms 11:4  The LORD is in his holy temple, the LORD'S throne is in heaven: his eyes behold, his eyelids try, the children of men. In Psalm 12, the psalmist trusts in the Lord through the words of God Psalms 12:6  The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. Psa 12:7  Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.  

In Psalm 11, the false deeds of the wicked are lamented and in Psalm 12 the false words of the wicked are lamented.

Psalm 12 is a lament over the demoralization of men and the corruption of social life. Neither faith nor law are left; falsehood, duplicity, and hypocrisy succeed everywhere, and the honest men are so lost in the mass of wickedness that they seem to have disappeared altogether. We find similar complaints in Micah Mic 7:2  The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.  Isaiah Isa 57:1  The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come. and Jeremiah Jer 5:1  Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. But God has not left Himself without a witness. Prophetic voices have been raised in noble assertion of truth and justice, and the psalmist recalls one such voice, proclaiming the coming and the establishment of a righteous kingdom upon earth, the hope of which had already become the consolation and stay of the faithful.

In Psalm 12, the psalmist, destitute of human comfort, craves help from God, Psa_12:1; gives the character of those who surrounded him, and denounces God’s judgments against them, Psa_12:2-5; confides in the promises of God, and in his protection of him and all good men, Psa_12:6-8.

Psa 12:1  To the chief Musician upon Sheminith, A Psalm of David. Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men. 

To the chief Musician upon Sheminith - is the same as that of the sixth Psalm, except that the words “On Neginoth,” used there, are here omitted.

To the chief Musician upon Sheminith - The word "sheminith" is used in the title of Psa_6:1, and signifies "eighth"; and intends either the eighth note, to which the psalm was sung, or rather the harp of eight chords, to which it was set, as the Targum interprets it. Some Jewish writers understand it of the times of the Messiah; and the one old manuscript (the Syriac) entitles the psalm, "an accusation of the wicked, and a prophecy concerning the coming of the Messiah:'' Another ancient manuscript (the Arabic version) states: “it is concerning the end of the world, which shall be in the eighth day; and concerning the coming of the Messiah”.

To the chief musician upon the eighth - With respect to the word eighth, there are two opinions among interpreters. According to some, it means a musical instrument; while others are rather inclined to think that it is a tune. It was intended to point out how the psalm was to be sung.

Help, Lord - The psalmist saw that those on whom reliance was usually placed for the promotion of the cause of truth and virtue now failed, and hence, he invites the divine interposition.

For the godly man - A godly man is one that has received grace and mercy of the Lord; as pardoning mercy, justifying and adopting grace; and who has principles of grace, goodness, and holiness, wrought in him; who fears the Lord, and serves him acceptably, with reverence and godly fear, and sorrows for sin, after a godly sort; who loves the Lord, and hopes and believes in him; who is regenerated and sanctified by the Spirit of God, and is a true worshipper of God.

For the godly man - The word used here properly denotes the “merciful” man. It is a term applied to the righteous, because it is a prominent trait in the character of a pious man that he is merciful, kind, benign. Hence, the general character is often denoted by the special characteristic; in the same way as we speak of a pious man as a good man, a just man, a righteous man. The idea suggested by the use of the term here is, that it is always a characteristic of a pious man that he is merciful. Compare Psa_4:3; Psa_32:6, where the same word is rendered “godly;” Psa_30:4; Psa_31:23; Psa_37:28; Psa_50:5; Psa_52:9; Psa_79:2; Psa_85:8, where it is rendered saints; and Deu_33:8; Psa_16:10; Psa_86:2; Psa_89:19, where it is rendered “holy.”

For the faithful - Those who profess faith; those who are bound by their vows to be faithful to God and to his cause. The word is equivalent to the believing, and is properly expressive of trust or faith in God.

Fail from among the children of men - Fail, as above noted, by their misconduct; by being false to the trust committed to them. Men have lost serious piety, that even truth and honesty in their conversation and dealings with men are lost.

It seemed to David, as it did to Elijah years later, that the godly had almost become extinct in Israel (cf. Psalms 11:2-3; 1 Kings 19:10). Liars and double-minded flatterers had gradually replaced people who were true to their word and commitments. This is hyperbolic language, but David used it to remind God indirectly of His covenant promises to bless the godly. David placed great confidence in the promises of God to deliver those who look to Him for salvation.

Children of men - a designation of an earthborn, degenerate race, as opposed to “sons of God.”

Truthfulness is important for the children of God. Exo 20:16  Thou shalt not bear false witness against thy neighbour. Eph 4:15  But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: No Christian may do anything other than speak the truth. Scripture specifically promises Revelation 21:8  But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. 

Psa 12:2  They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak. 

They speak vanity everyone with his neighbor - That which is false and a lie, either doctrinal or practical; what was not according to the word of God, and was vain and empty, frothy, filthy, and corrupt; and which no godly and faithful man would do.

They speak vanity - That is, emptiness; their words are devoid of meaning, because they do not truly represent any thing, the speaker having no intention of fulfilling what is promised, or of stating things as they really exist.

They speak vanity - They are false and hollow; they say one thing while they mean another; there is no trusting to what they say. There was a disregard of truth; that no confidence could be placed on the statements of those who professed to be pious; that they dealt falsely with their neighbors. The word “vanity” here is equivalent to “falsehood.” What they spoke was a vain and empty thing, instead of being the truth. It had no reality, and could not be depended on.

With flattering lips - The meaning is, that no confidence could be placed in the statements made. There was no certainty that they were founded on truth; none that they were not intended to deceive. Flattery is the ascribing of qualities to another which he is known not to possess - usually with some sinister or base design. Pro 26:24  He that hateth dissembleth with his lips, and layeth up deceit within him; 

With a double heart do they speak — They speak as if they had two hearts, the one inclining them to hate their neighbor, and form designs against him, and the other to prompt the tongue to pretend a friendship for him.

And with a double heart - that is, as it were, with two hearts, one that gives utterance to the words, and the other that retains a different sentiment. Thus, in Deu_25:13, the phrase in Hebrew, “a stone and a stone” means, as it is translated, “diverse weights” - one stone or weight to buy with, and another to sell with. So the flatterer. He has one heart to give utterance to the words which he uses toward his neighbor, and another that conceals his real purpose or design. No confidence, therefore, could be placed in such persons.

with flattering lips - as Cain did to Abel, Joab to Amasa, the Herodians to Christ, Judas to his Master, hypocrites to God himself, when they draw nigh to him only with their lips, and all formal professors to the churches of Christ, when they profess themselves to be what they are not. And this is a further proof of the justness of the above complaint;

Psa 12:3  The LORD shall cut off all flattering lips, and the tongue that speaketh proud things: 

The Lord shall cut off - It is the statement of a solemn truth, designed for warning, that all such persons would be punished.

Cut off all flattering lips - The meaning is, that he will cut off all “persons” who use flattery; that is, he will cut them off from the favors which he will show to his own people, or will punish them. The word used here is the common one to denote disowning or excommunicating, and derives its meaning from the act of separating offenders from a community.

The Lord shall cut off all flattering lips - This is either a prophecy or a prayer; that God either would or should cut off such who used flattery with their lips, by inflicting some judgment in this life, or everlasting punishment hereafter; by taking them away by death out of the world; or by casting them into hell, where all liars and deceitful persons will have their portion.

And the tongue that speaketh proud things - great things, or, great words, boasting what they have done, or declaring, or threatening what they will do, and what great things they will effect, namely, with their tongues, as they themselves explain it in the next verse. The more artificial and dissembling a man is, the more he affects a pompous formality in his discourse, that he may the better deceive. Jas 3:5  Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! 

We see here two opposite characters, the dissembler (flattering lips) and the self-confident boaster (speaketh proud things), alike abominable to God.

Psa 12:4  Who have said, With our tongue will we prevail; our lips are our own: who is lord over us? 

Who have said - Who habitually say. This does not mean that they had formally and openly said this - for none would be likely to do so - but that they had practically and really said this by their conduct. They acted as if it were the real principle on which they framed their lives, that they might use their tongues as they pleased.

With our tongue - It was by the tongue that they expected to accomplish their purposes. It was not by direct power, or by violence, but by the power of speech. The tongue is often a more deadly weapon than the sword, and these boasters seem to have been aware of its envenomed power.

Will we prevail - literally, “We will do mightily;” that is, they would accomplish their purposes. They relied on the power of speech - on their ability in influencing others; in deceiving others; in persuading others to fall in with their plans.

Our lips are our own - That is, they may use them as they please; no one has a right to control them in the use of what properly belongs to themselves. It cannot be meant that they intended to assert this openly as a right, for there are perhaps none who will not admit in words that they are responsible for what they “say,” as well as for what they “do.” But their conduct was such that this was the fair interpretation to be placed on what they said. Many think, because they have the faculty of speaking, that therefore they may speak what they please.

Our lips are our own - They take as great a liberty in their speech as if they believed there was no God or man superior to them; because neither the fear of God, nor the reverence of men, can keep them from speaking whatsoever they please, or what they suppose makes for their interest. Mat 12:36  But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 

Mat 12:37  For by thy words thou shalt be justified, and by thy words thou shalt be condemned. 

Our lips are our own - The sense is, as we say, so shall it be; our words are laws, and shall be obeyed, there is no standing against them; our edicts and decrees shall everywhere be regarded:

Who is lord over us - That is, who has a right to control us. There are many who practically avow this as a principle of conduct, and who seem to feel that they are not responsible for their words. There is usually a greater degree of recklessness among men in regard to their speech than in regard to their conduct; and many a man who would shrink from doing another wrong by an act of dishonesty in business, may be utterly reckless as to doing him wrong by an unkind remark.

who is Lord over us - which is the very language and conduct of antichrist, who opposes and exalts himself above all that is called God, 2Th_2:4; and is indeed the language of the hearts and lives of all wicked and ungodly men, sons of Belial, men without any yoke or restraint; who walk, and are resolved to walk, after the imagination of their own evil hearts; not knowing the Lord, and being unwilling to obey him, or to be restrained by him; see Exo_5:2.

Those must be possessed of great authority who think that, in the very falsehood to which they are addicted, they have enough of strength to accomplish their purposes, and to protect themselves. It is the utmost height of wickedness for persons to break out into such presumption, that they scruple not to overthrow all law and equity by their arrogant and boasting language; for, in doing this, it is just as if they openly declared war against God himself. The wicked persons spoken of being armed with their tongues, go beyond all bounds, and think they can accomplish by this means whatever they please.

Psa 12:5  For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him. 

For the oppression of the poor - That is, on account of the wrong done to the poor in the manner specified above - by the abuse of the power of speech. On account of the slanders uttered against them, or the frauds perpetrated on them by the abuse of this power. The reference is to the wrongs done when no confidence could be placed in men’s words; when they uttered words of “vanity” and “flattery” Psa_12:2; when promises were made only to be broken, and obligations assumed never to be fulfilled.

For the oppression of the poor - The servants and people of God are all standing in need of fresh supplies of grace; and being often afflicted, as the word signifies, are mean and despicable in the eyes of the men of this world, and so oppressed by them, as the people of Israel were oppressed by the Egyptians, so are the people of God by unbelievers, and by such haughty and insolent persons as before described; Mat 5:3  Blessed are the poor in spirit: for theirs is the kingdom of heaven. 

For the sighing of the needy  - The word “needy” here is synonymous with “poor.” It refers to those in humble circumstances, who were especially liable to be wronged by deceitful statements and promises.

Now I will rise – The same phrase is in Isa 33:10  Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself. Similar phrases can be found in multiple places in the bible. Psa 44:26  Arise for our help, and redeem us for thy mercies' sake. 

Num 10:35  And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee. 

I will set him in safety - I will make him safe. I will save him from the evils which they thought to bring upon him. The general idea is, that God is the vindicator of the poor and the oppressed.

I will set him in safety - All God's people are put into the hands of Christ, and are preserved in him; there they are in safety, for out of his hands none can pluck them; and being built on him, the Rock, they are safe.

From him that puffeth at him - The language in the original is difficult. The word translated here as puffeth is a verb translated to breathe, to blow. The word is only used in poetic contexts in the Hebrew Bible. The word can have a positive or negative connotation. In the negative meaning, such as to snort at an enemy (Psa_10:5); to incite a city (Pro_29:8); or the Lord to blow out His anger (Eze_21:31). The injury referred to in the psalm was done by “words,” by the breath of the mouth - thus indicating that by a “word” or a “breath” they could destroy them.

From him that putteth at him - Many versions read, “I will set him in safety who panteth after it;” but it seems more in conformity with the meaning of the psalm to understand it as breathe, blow, puff, in the contemptuous sense of scorn.

Because of the spoiling of the needy. David now sets before himself as matter of consolation, the truth that God will not suffer the wicked thus to make havoc without end. The more effectually to establish himself and others in the belief of this truth, he introduces God himself as speaking. The expression is more emphatic when God is represented as coming forward and declaring with his own mouth that he is come to deliver the poor and distressed. There is also great emphasis in the adverb now, by which God intimates that, although our safety is in his hand, and, therefore, in secure keeping, yet he does not immediately grant deliverance from affliction; for his words imply that he had hitherto been, as it were, lying still and asleep, until he was awakened by the calamities and the cries of his people. When, therefore, the injuries, the extortions, and the devastations of our enemies leave us nothing but tears and groans, let us remember that now the time is at hand when God intends to rise up to execute judgment. This doctrine should also serve to produce in us patience, and prevent us from taking it ill, that we are reckoned among the number of the poor and afflicted, whose cause God promises to take into his own hand.

We do not know how David received the assurance that God would deal with the liars that troubled him. It was a prophetic insight, and it may have come directly from God or through another prophet. However, in view of the verses that follow, the psalmist perceived it as an authoritative promise from God. This is the first of several psalms that contain an answering oracle from the Lord (Psalms 60, 81, 95).

Psa 12:6  The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. 

The words of the Lord - In contrast with the words of the persons referred to in Psa_12:2-4. Their words were vanity, flattery, and falsehood; and no reliance could be placed on them. In contrast with these words, the words of the Lord were pure. They were to be relied on. All his sayings were true and faithful. The design is to bring his words into contrast with the sayings of such men, and to show how much more safety there is in relying on his promises than on the promises made by such men. Man failed, but God would not. 2Co 1:20  For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. 

Are pure words - That is, they are without any mixture of falsehood - for this idea is implied in the comparison which the psalmist makes when he says that they are like silver purified in the furnace, that is, from which all the dross has been removed.

The words of the Lord are pure — Without the least mixture of falsehood, and therefore shall be infallibly fulfilled. Men often speak rashly, and promise what they cannot perform, and deceitfully, what they never intend to perform. But God’s words are different; they are pure from all manner of dross; from all folly, or fraud, or uncertainty. Psa 119:140  Thy word is very pure: therefore thy servant loveth it. His words are the perfect antidote to unbelief, sin and deceit.

The words of the Lord are pure words - The Scriptures are the words of God; and they are pure and holy, free from all human mixtures, and from all fraud and deceit; they are the Scriptures of truth. The promises are the words of God, and they are firm and stable, and always to be depended on, and are ever fulfilled. None of his promises shall fall to the ground; we can be assured of the salvation which he has promised through Christ. Pro 30:5  Every word of God is pure: he is a shield unto them that put their trust in him. 

As silver tried in a furnace of earth - The word here rendered “furnace” properly means a workshop. It evidently refers to some place where the metal was tried and purified. The words rendered “of earth” literally mean “on the earth,” or “in the earth.” The language does not mean that the “furnace” was “made” of earth, as would seem to be implied in our version, but that the “furnace” was erected on the earth, or in the earth. It may refer to something like a crucible placed on the ground, around which a fire of intense heat could be made.

As silver tried in a furnace of earth – Consider this, not only are His words pure, but they are also more valuable than the purest silver or gold, Psa 19:10  More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. 

Purified seven times - By passing it seven times - that is, very often - through the fire. The word “seven” in the Scriptures denotes a complete or perfect number, and is often used to denote frequency. The idea here would seem to be that the process was repeated until the silver became entirely pure. The sense is, that the words of the Lord are “perfectly pure.” There is no admixture of falsehood in his statements; there is no deception in his promises; there is no flattery in what he says. This was the ground of confidence on the part of the psalmist - that while men (even those who professed to be good men) so failed that no reliance could be placed on their statements, the most perfect trust could be reposed on all the statements of God.

Seven - Seven was the number the Israelites associated with the perfect work of God, going back to the creation of the cosmos in seven days. Seven times is a proverbial phrase for perfectly, completely.

Psa 12:7  Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever. 

Thou shalt keep them - That is, the persons referred to in Psa_12:5 - the poor and the needy who were suffering from the wrongs inflicted on them. The idea is, that God would guard and defend them. They were safe in his hands.

Thou shalt keep them - thou shalt preserve them - Instead of the pronoun ‘them’ in these clauses, several MSS., with the Septuagint, the Vulgate, and the Arabic, have ‘us’. Psa 12:7  Thou, O Lord, shalt keep us, and shalt preserve us, from this generation, and for ever. (Septuagint) Psa 12:7  (12:8) Thou, O Lord, wilt preserve us: and keep us from this generation for ever. (Douay-Rheims) The sense is equally good in both readings. God did bring forth the Israelites from Babylon, according to his word; he separated them from that generation. and reinstated them in their own land, according to his word; and most certainly he has preserved them from generation to generation to the present day, in a most remarkable manner.

Thou shalt keep them – Some commentators believe that “them” refers to His words or promises: these He will observe and keep, both now, and from this generation forever. Mat 5:18  For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 

From this generation - This generation of detractors, flatterers, and oppressors. The idea is, that that entire generation was eminently wicked, and that none but God could deliver the poor and the needy from their designs.

Forever - constantly, or as long as they would need the divine protection. God would not interpose and save them from the present trouble, and then leave them to the designs of their enemies, but he would always interpose as often as there was any need of his help. That is, they were now, and would be at all times, entirely safe. They had nothing to fear, for God was their refuge and their help.

Psa 12:8  The wicked walk on every side, when the vilest men are exalted. 

The wicked walk on every side - They have full license, or seem to be wholly unrestrained. They fill all places, and go about boldly and securely, seeking to deceive, corrupt, and destroy others, being neither afraid nor ashamed to discover themselves;

when the vilest of men are exalted — The state of things is as if the vilest were exalted, or were honored. It seems to be the very exaltation of wickedness or depravity in the world. A state of things exists in which, from the prevalence of iniquity, the wicked seem to go unrestrained; in which no regard is paid to truth; in which falsehood and flattery abound; and it is as if honor were done to the worst forms of sin, and the most abandoned seem to be the most exalted. There was a state of widespread depravity and successful iniquity, as if all honor were conferred on wicked and abandoned men, while the virtuous were oppressed and degraded

when the vilest of men are exalted — To places of trust and power, who, instead of putting the laws in execution against vice and injustice, and punishing the wicked according to their deserts, patronize and protect them, or give them countenance and support by their own example. For when vile persons are exalted, so also are vile practices.

The sons of men – This phrase from Psalms 12:1 and repeated in this verse stresses the mortality of the wicked. David did not resolve the problem of evil, but he recognized that evil is under the full sovereignty of the Lord who will care for His children.