(19) As a gift.--Hebrew, given, as in Numbers 8:16.
That there be no plague among the children of Israel.--The appointment of the Levites in the place of the firstborn was calculated to insure the reverent and orderly discharge of the duties of the Sanctuary, and to operate as a safeguard against those sins of omission and commission into which the firstborn would have been more likely to be betrayed, and which would have provoked the Divine wrath against the Israelites generally.
Verse 19b. - 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" (Numbers 25:11, 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 Numbers 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.
8:5-26 Here we have directions for the solemn ordination of the Levites. All Israel must know that they took not this honour to themselves, but were called of God to it; nor was it enough that they were distinguished from others. All who are employed for God, must be dedicated to him, according to the employment. Christians must be baptized, ministers must be ordained; we must first give ourselves unto the Lord, and then our services. The Levites must be cleansed. They must be clean that bear the vessels of the Lord. Moses must sprinkle the water of purifying upon them. This signifies the application of the blood of Christ to our souls by faith, that we may be fit to serve the living God. God declares his acceptance of them. All who expect to share in the privileges of the tabernacle, must resolve to do the service of the tabernacle. As, on the one hand, none of God's creatures are his necessary servants, he needs not the service of any of them; so none are merely honorary servants, to do nothing. All whom God owns, he employs; angels themselves have their services.
And I have given the Levites as a gift to Aaron and his sons, from among the children of Israel,.... Or I have given the Levites that were given; that is, the Lord gave to Aaron and his sons the Levites, that were first given to him; as they were, when brought before him, and the children of Israel laid hands on them, and they were offered before the Lord, Numbers 8:10,
to do the service of the children of Israel in the tabernacle of the congregation; to do what otherwise they must have done, watch and guard the tabernacle, carry the sacrifices to the priests, assist them at the altar, take down and set up the tabernacle, and carry it, and the vessels of it, from place to place:
and to make an atonement for the children of Israel; not by offering sacrifices for them, which was the work of the priests, but by being now offered themselves, Numbers 8:10; that they themselves might be the atonement of their souls as Aben Ezra expresses it, as well as they were by their service hereafter a means of preserving the Israelites from death; which may be interpreted of making an atonement, which Phinehas is said to do by his deed, though no sacrifice was offered, Numbers 25:7; which sense seems to be confirmed by what follows:
that there be no plague among the children of Israel, when the children of Israel come nigh to the sanctuary; by approaching nearer than they should, touching what they ought not, intruding themselves into service they were not called to, or doing it amiss, not being instructed in it, or inured to it as the Levites were. The phrase, "the children of Israel", is five times used in this verse, to denote the love of God to them, as Jarchi observes.
That there be no plague among the children of Israel.--The appointment of the Levites in the place of the firstborn was calculated to insure the reverent and orderly discharge of the duties of the Sanctuary, and to operate as a safeguard against those sins of omission and commission into which the firstborn would have been more likely to be betrayed, and which would have provoked the Divine wrath against the Israelites generally.
to do the service of the children of Israel in the tabernacle of the congregation; to do what otherwise they must have done, watch and guard the tabernacle, carry the sacrifices to the priests, assist them at the altar, take down and set up the tabernacle, and carry it, and the vessels of it, from place to place:
and to make an atonement for the children of Israel; not by offering sacrifices for them, which was the work of the priests, but by being now offered themselves, Numbers 8:10; that they themselves might be the atonement of their souls as Aben Ezra expresses it, as well as they were by their service hereafter a means of preserving the Israelites from death; which may be interpreted of making an atonement, which Phinehas is said to do by his deed, though no sacrifice was offered, Numbers 25:7; which sense seems to be confirmed by what follows:
that there be no plague among the children of Israel, when the children of Israel come nigh to the sanctuary; by approaching nearer than they should, touching what they ought not, intruding themselves into service they were not called to, or doing it amiss, not being instructed in it, or inured to it as the Levites were. The phrase, "the children of Israel", is five times used in this verse, to denote the love of God to them, as Jarchi observes.