The Pulpit Commentary
The Lord spake unto Moses. It does not appear when. The attempt of modern commentators to find a real connection between this section and the offering of the princes or the consecration of the Levites is simply futile. Such connection may be imagined, but the same ingenuity would obviously be equally successful if this section had been inserted in any other place from Exo_37:1-29, to the end of this book. The more probable explanation will be given below.

The Pulpit Commentary
When thou lightest the lamps. The command to light the lamps had been given generally ("they shall light the lamps thereof") in Exo_25:37, and the care of them had been specially confided to Aaron and his sons ("from evening to morning") in Exo_27:21. The actual lighting of the lamps for the first time by Moses is recorded in Exo_40:25. In the face of these passages it is incredible that the lamps had not been regularly lighted by Aaron for more than a month before the offering of the princes. The seven lamps shall give light over against the candlestick. It is somewhat uncertain what this expression, here repeated from Exo_25:37, means. The Targums give no explanation of it; the Septuagint merely renders verbally, κατὰ πρόσωπον τῆς λυχνίας φωτιοῦσιν; the Jewish expositors seem to have thought that the light was to be thrown inward towards the central shaft; most modern commentators, with more probability, understand it to mean that the lamps were to be so placed as to throw their light across the tabernacle towards the north side.

The Pulpit Commentary
And this work of the candlestick. For the meaning of the details here given see Exo_25:31, sq. According unto the pattern which the Lord had shewed Moses,—viz; in the mount (see Exo_25:40) so he made the candlestick. This has been recorded in Exo_37:17. The repetition of the statement in this place seems to be conclusive that these verses are out of their historical position, and that their insertion here is due to some fact connected with the original records with which we are not acquainted. It may be simply this, that these verses originally followed verse 89 of the previous chapter, and followed it still when it was inserted, for reasons already suggested, after the narrative of the offerings of the princes. Why, or how, such an admission should discredit the sacred narrative or imperil the truth of its inspiration it would be hard to say. The only thing really likely to imperil the sacred narrative is to persistently deny the obvious literary conclusions which arise from an honest consideration of the text.

THE HALLOWING OF THE LEVITES (Num_8:5-23).

The Pulpit Commentary
The Lord spake unto Moses. At some time subsequent to the command given in Num_3:6-13, and no doubt before the passover.

The Pulpit Commentary
And cleanse them. Before they actually entered upon their new duties they were to be solemnly hallowed. This hallowing, however, is not called קַדֵּשׁ, as is that of the priests (Exo_29:1), but טַהֵר, cleansing. There was in their case no ceremonial washing, no vesting in sacred garments, no anointing with holy oil, or sprinkling with the blood of sacrifices. The Levites, in fact, remained simply representatives of the congregation, whereas the priests were representatives also of Christ.

The Pulpit Commentary
Sprinkle water of purifying upon them. Rather, "water of sin," so called because it had to do with the removal of sin, just as "water of separation" (Num_19:9, Num_19:13) was that which delivered from the legal state of separation. It is not likely to have been prepared in the same manner as this latter (Num_19:9), both because of the great difference between the two cases, and because the ordinance of the red heifer belonged to a later period. Nor is it likely to have resembled that used for cleansing the leper, or the water of jealousy. But it is rash to conclude that, because we do not read any special directions for its preparation, it must, therefore, have been nothing trot water from the laver which stood in the outer court. That water appears, indeed, to be called "holy water" in Num_5:17, which is intelligible enough; but no probable reason can be shown why it should be called "sin water;" it would seem as reasonable to call the water which our Lord turned into wine "sill water," because it stood there "for the purifying of the Jews." It is better to say that we do not know, because it is not recorded, how this water was prepared, or how it corresponded to its name. The Levites who were to be sprinkled would seem to have included all the males, some twenty thousand in number; because it was all the males, and not only those between thirty and fifty, who were to be dedicated in place of the first-born. In any case it was, of course, impossible that Moses could have sprinkled them individually (see below on Num_5:11). Let them shave all their flesh. Literally, "let them cause the razor to pass over their whole body." Some distinguish between עָבַר תּעַר here and גִלַּה in Le Num_14:8, Num_14:9, as though the latter meant a much more complete shaving off of the hair than the former; but this difference is doubtful; the fact that the whole body as well as the head was to be shaved implies that it was more than a mere cutting short of the hair. Let them wash their clothes. This was constantly enjoined on all the faithful as a preparation for any special religious service (see on Exo_19:10). And so make themselves clean. The shaving and washing had, no doubt, a symbolic significance, but their primary object was simply and obviously personal cleanliness; it is the hair and the clothes that chiefly harbour impurities, especially in a hot climate.

The Pulpit Commentary
Another young bullock shalt thou take for a sin offering. The ordinary sin offering was a shaggy one of the goats (see on Num_7:16); but a bullock had been prescribed for the sin of the high priest, and for the sin of the congregation, in certain circumstances, and the analogy is followed here. It might seem as if the larger animal were meant to distinguish aggregate or collective guilt (see on Le Num_4:3); but the scapegoat offered for the sin of the whole people makes against such a supposition.

The Pulpit Commentary
Before the Lord. As in Num_5:16, either near the brazen altar, or more probably before the entrance of the tabernacle. And the children of Israel shall put their hands upon the Levites. Presumably by means of their representatives, probably the tribe princes. This laying on of hands signified that the obligation to assist personally in the service of the sanctuary was transferred from the whole congregation to the Levites.

The Pulpit Commentary
And Aaron shall offer the Levites before the Lord for an offering. Rather, "Aaron shall wave" them "for a wave offering" (Hebrew, nuph; see Exo_29:24); and so in Num_8:13, Num_8:15, and Num_8:21. This injunction seems conclusive that the whole ceremonial was to be symbolically per. formed, for the Levites could not possibly be waved in any literal sense. Some have supposed that they were marched up and down before the altar, forgetting that the court would scarcely afford standing room for 1000 people, while the Levites between thirty and fifty numbered more than 8000. It is certain that the Levites could only be brought before the Lord, could only be waved (howsoever that was done), could only lay their hands upon the bullocks, by representation. If we suppose, e.g; that a hundred men of position and command among them entered the court as representatives of the tribe, then we can understand how the ceremonial here commanded might have been effectively carried out. That they may execute the service of the Lord. Literally, "that they may be to execute the service of the Lord." Their being waved made them over in a figure to the Lord to be wholly his, and to live only for his service, and at his command. But just as wave offerings were assigned by Divine permission to the use of the priests, so were the Levites given to Aaron and his sons for ever.

The Pulpit Commentary
Shall lay their hands upon the beads of the bullocks. In token that they constituted these victims the ritual representatives and embodiments, the one of their sin, to be consumed and done away as by fire, the other of their life and strength, to be wholly offered unto God and accepted as by fire.

The Pulpit Commentary
And thou shalt set the Levites before Aaron. This is not an additional command, but repeats in a slightly different form the previous orders. A similar repetition occurs in Num_8:15 b.

The Pulpit Commentary
For they are wholly given unto me. See Num_3:5-13, the substance of which is emphatically repeated here.

The Pulpit Commentary
To make an atonement for the children of Israel. This is a remarkable expression, and throws light upon the nature of atonement. It is usually confined to purely sacerdotal ministrations, but it clearly has a somewhat different scope here. The idea that the Levites "made an atonement" by assisting the priests in the subordinate details of sacrifice hardly needs refutation: as well might the Gibeonites be said to "make an atonement" because they supplied the altar fire with wood. The real parallel to this is to be found in the case of Phinehas, of whom God testified that "he hath turned my wrath away from the children of Israel," and "made an atonement for the children of Israel" (Num_25:11, Num_25:13). It is evident that Phinehas turned away the wrath of God not by offering any sacrifices, but by making the sin which aroused that wrath to cease: he made an atonement for the people by discharging for them that holy and bounden duty (of putting away sin) which the rest of them failed to perform. Similarly the Levites made an atonement not by offering sacrifice (which they could no more do than the children of Judah), but by rendering unto God those personal duties of attendance and service in his courts which all the people ought to have rendered had they only been fit. That there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary. See Num_1:53. The children of Israel were in this strait. As "an holy nation," they were all bound, and their first-born as redeemed from the destroyer were specially bound, to render certain religious duties to God. But if they had attempted to render them they would have erred through ignorance and foolishness, and so have incurred Divine wrath and punishment, when they came nigh unto the sanctuary. From this strait the substitution of the Levites delivered them.

The Pulpit Commentary
Were purified, or "purified themselves." It refers not to the ceremonial sprinkling, but to the personal preparation prescribed.

The Pulpit Commentary
In the tabernacle of the congregation. This can only mean that they went in after the holy things had been packed up in order to take the fabric to pieces; no one but the priests went into the tabernacle for any other purpose, or at any other time.

The Pulpit Commentary
From twenty and five years old and upward. A short time before the minimum age had been fixed at thirty (Num_4:3). That direction, however, concerned the transport of the tabernacle and its belongings; this was a permanent regulation designed for the ordinary labours of the sanctuary at a time when the Levites would be scattered throughout their cities, and could only serve by courses. For the latter purpose many more would be required; and indeed they were found insufficient as it was in the latter days of David, when the wealth and devotion of the kingdom were fast increasing (see on 1Ch_23:24-27). To wait upon the service. Literally, "to war the warfare;" the idea of the militia sacra is kept up.

The Pulpit Commentary
Shall minister … to keep the charge, and shall do no service. The word "charge" (Hebrew, mishmereth) seems to signify the care of the furniture and belongings of the tabernacle, while "service" means the laborious work of transport, or of preparing sacrifice. The duties of the Levite over fifty were in fact honorary, given to him probably for his own sake, that he might have some place and post in the house of God. This careful provision for those who should attain the age of fifty shows that the commandment was designed for the promised land rather than for the wilderness.