Numbers Chapter 3
The Census of the Levites
A. Priests and Levites
Numbers 3:1–4 (KJV)
“Now these are the generations of Aaron and Moses in the day that the Lord spake with Moses in mount Sinai. And these are the names of the sons of Aaron; Nadab the firstborn, and Abihu, Eleazar, and Ithamar. These are the names of the sons of Aaron, the anointed priests, whom he consecrated to minister in the priest’s office. 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.”
The Lord began the record of Israel’s priesthood by identifying the lineage of Aaron and Moses when He spoke with Moses on Mount Sinai. This marked the beginning of the formal establishment of the priestly family among the tribes of Israel. The record specifically names the sons of Aaron, who were consecrated to serve as priests before the Lord. This family lineage formed the foundation of Israel’s priestly ministry, which was divinely appointed and separated for holy service.
The phrase, “Now these are the generations of Aaron and Moses,” introduces the census concerning those who would serve in the tabernacle. While Moses served as the mediator and lawgiver, Aaron and his descendants were charged with the duties of the priesthood. Notably, Moses did not elevate his own sons to special rank or authority within the nation. Adam Clarke wisely observed that Moses “passes by his own family, or immediate descendants; he gave no rank or privilege to them during his life, and left nothing to them at his death. They became incorporated with the Levites, from or amongst whom they are never distinguished.” Moses’ restraint revealed his faithfulness to God’s order rather than familial preference, emphasizing that the priesthood was determined by divine call, not human appointment.
Among the sons of Aaron, Nadab and Abihu were the eldest, ranking directly beneath their father in priestly authority. However, Scripture records that they “died before the Lord, when they offered strange fire before the Lord.” Their transgression is described in Leviticus chapter 10 verses 1 through 7, which states that they offered an unauthorized sacrifice before God, violating His clear commands. This tragic act of presumption cost them their lives. The repetition of their story throughout Leviticus and Numbers underscores the seriousness with which God views disobedience in sacred service. Their sin was not merely ritual error but a defiance of divine holiness, demonstrating that God’s ministers are held to the highest standard.
This incident remains a timeless warning to all who serve in ministry. The commentary notes that “the most common reports of failure we hear of God’s ministers in our own day are of their malfeasance, indolence, greed, lust, and abuse of power. Tragically the lessons of the past are forgotten with frightful ease. The spiritual descendants of Nadab and Abihu continue to occupy the ranks of the ‘ministers’ of God.” Those who handle the things of God must do so with fear and reverence, knowing that His holiness demands obedience.
After the death of Nadab and Abihu, the priestly office passed to Eleazar and Ithamar, Aaron’s two remaining sons. These men served under their father’s supervision and continued the sacred lineage from which future high priests would descend. Eleazar later became high priest after Aaron’s death, and his descendants maintained the priestly office for generations.
The Scripture identifies them as “the anointed priests, whom he consecrated to minister in the priest’s office.” This indicates that their ministry was not self-appointed but established through divine anointing and sanctification. It is essential to recognize that not all Levites were priests. Every priest was a Levite, but only the direct descendants of Aaron could serve in the priesthood. The rest of the tribe of Levi had their own sacred duties relating to the service and transport of the tabernacle, yet they did not offer sacrifices or enter the Holy Place. The priesthood, therefore, was a smaller, distinct subset within the Levites, illustrating God’s careful structure and order within Israel’s worship.
This passage affirms that God’s service requires both calling and consecration. The priesthood was never a matter of ambition or inheritance through human arrangement, but of divine choice. Those who served at the altar did so because God had sanctified them for that purpose, and their ministry was always to be carried out in reverence, obedience, and fear of the Lord.
The Census of the Levites
B. The Levites: Their Role in Relation to Aaron
Numbers 3:5–10 (KJV)
“And the Lord spake unto Moses, saying, Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. 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. 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. 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 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 Lord established through Moses that the tribe of Levi was to be wholly separated for sacred service to assist Aaron and his sons. The command, “Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him,” declared that the Levites were to function as servants of the priesthood. Their work was not to replace the priests but to support them in every capacity. They were charged to serve Aaron personally, to assist the congregation as a whole, and to maintain the operations of the tabernacle. This threefold service emphasized that their ministry was both practical and spiritual, requiring continual diligence, obedience, and reverence.
The Levites’ responsibilities included caring for the furnishings of the tabernacle and tending to its daily functions. They were to maintain the holy instruments, assist in setting up and taking down the tent of meeting, and guard it from defilement. Yet their ministry extended beyond physical service; they were also entrusted with the teaching of the Word of God to Israel. Deuteronomy 24:8 commands, “Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, so ye shall observe to do.” Their duty, therefore, combined sacred instruction with service, illustrating that true ministry involves both the Word and the work of the Lord.
Furthermore, the Levites also served in worship. During the reign of King David, the descendants of Gershon, Kohath, and Merari—the three main Levitical families—were appointed as musicians to praise the Lord with instruments and song, as recorded in 1 Chronicles 6:33–47. Their ministry of music before the Lord was an act of devotion and spiritual warfare, uniting labor and praise in the service of God.
The phrase “Bring the tribe of Levi near” conveys the imagery of consecration. Adam Clarke noted that the Hebrew word hakreb is a sacrificial term meaning to bring near an offering. Thus, the entire tribe of Levi was offered up to the Lord as a living sacrifice, wholly dedicated to His service. They no longer belonged to themselves or their own ambitions; they were God’s property, His servants, and His ministers in the sanctuary.
When the Lord said, “They shall keep his charge,” He indicated that the Levites were to act as guardians of sacred order. Their role was one of spiritual and physical defense, ensuring that only those whom God authorized entered the holy areas. The Hebrew word shamar means “to keep, guard, or protect,” implying that they stood watch continually over the sanctuary. Wenham notes that their charge involved readiness to enforce the sanctity of the tabernacle, even to the point of executing judgment upon intruders. The command, “the stranger that cometh nigh shall be put to death,” signifies that any unauthorized approach to the holy place was viewed as a violation of divine holiness.
This protective function can be seen in passages such as Exodus 32:25–29, when the Levites stood with Moses against idolatry, and in Numbers 25:7–12, when Phinehas zealously defended God’s honor. The Levites acted as the moral and spiritual sentinels of the camp. They guarded not only against external enemies but also against internal corruption and presumption among the Israelites themselves. As commentator R. Alan Cole observed, pagan temples often had demonic guardians, but Israel’s temple had no such beings. The Levites themselves stood as the appointed guardians because Israel’s faith recognized one true God who ruled alone, with His servants charged to maintain the purity of His worship.
Allen likewise remarked, “Nothing in the holy things of God was left to chance or improvisation. None of the sacred persons who ministered in His presence was to be unprepared or untaught.” This highlights the order and reverence that God requires in worship. Every aspect of tabernacle service was intentional and precise, reflecting divine holiness and perfection.
Although the priests’ service was more visible, the work of the Levites was equally significant. Their labor made priestly ministry possible, and God valued their obedience and humility. It was not their public prominence but their faithfulness that mattered. Every tent they carried, every vessel they cleaned, and every cord they secured was an act of worship before the Lord. In this, we see that in God’s economy, every act of service has sacred value when done for His glory.
Finally, the solemn warning is given: “The stranger that cometh nigh shall be put to death.” This referred not to foreigners alone but to any unauthorized person, including a Levite who sought to perform priestly functions. God’s order was clear. Jealousy or ambition among the Levites would bring severe judgment, as the priesthood was reserved exclusively for Aaron’s descendants. This warning recalls the earlier deaths of Nadab and Abihu, whose unauthorized offering of strange fire brought immediate destruction.
This divine order also carries forward into the New Covenant. God has ordained structure and roles within the church. Ephesians 4:11–12 says, “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” Similarly, Hebrews 13:7 and 17 command believers to honor and obey their spiritual leaders, recognizing their God-appointed authority. Yet, unlike the Old Covenant, under the New Covenant every believer is a priest before God. First Peter 2:9 declares, “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.” Revelation 1:6 likewise proclaims that Christ “hath made us kings and priests unto God and his Father.” Thus, while order and office remain, all believers share equal access to God through Jesus Christ, the Great High Priest.
C. The Levites: A Special Possession to God
Numbers 3:11–13 (KJV)
“And the Lord spake unto Moses, saying, 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; 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.”
The Lord again spoke to Moses, establishing that the Levites were uniquely set apart as His own possession. God declared, “I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn.” This statement introduces a key principle of substitution in the covenant relationship between God and Israel. In the Law of Moses, the firstborn of every family belonged to the Lord as a reminder of the great deliverance He performed in Egypt. Exodus 13:1–2 records, “And the Lord spake unto Moses, saying, Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.” The Lord thus laid claim to the firstborn as His possession, for they were spared when the blood of the Passover lamb was applied to the doorposts in Egypt.
However, rather than requiring each family to dedicate its firstborn son personally to temple service, God appointed the entire tribe of Levi as a collective substitute. The Levites, therefore, represented the nation’s firstborn before the Lord. As Allen observed, this passage serves “as a clear example of substitution in the Hebrew Scriptures.” It reflects the same theological principle later seen in Genesis 22:13, when Abraham offered the ram “instead of his son.” This act of divine substitution foreshadowed the ultimate sacrifice of Christ, who declared in Matthew 20:28 that He came “to give his life a ransom for many.” The substitution of the Levites for Israel’s firstborn thus prefigured the greater redemptive pattern fulfilled in Jesus Christ.
When God said, “Therefore the Levites shall be mine, because all the firstborn are mine,” He reaffirmed His sovereign right of ownership over all that He redeems. Every firstborn in Israel belonged to Him by right of redemption through the Passover. The Levites were chosen to stand in their place, wholly devoted to the service of God. Their calling was not by lineage of privilege but by divine appointment, reflecting God’s authority to choose as He wills. Levi himself was not the firstborn among Jacob’s sons, yet his descendants were selected to bear this sacred responsibility. This choice was not based on merit or natural order but upon divine sovereignty, demonstrating that God’s purposes are governed by His will and not by human inheritance or rank.
The Lord reminded Israel of the day He struck down the firstborn in Egypt, saying, “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.” The word hallowed means “to sanctify” or “to set apart as holy.” On that night of judgment, God distinguished between the Egyptians and the Israelites by the blood of the lamb. Every spared firstborn became a living testimony of God’s mercy and deliverance. Thus, when God claimed them as His own, it was both an act of remembrance and an act of ownership. By substituting the Levites, God ensured that this memorial would continue perpetually through their service in the tabernacle.
This divine transaction teaches several enduring spiritual truths. First, God has a rightful claim on all that is first and best in our lives. The firstborn principle reminds believers that everything we possess belongs ultimately to Him, and we are merely stewards of His blessings. Second, the Levites’ substitution emphasizes the necessity of redemption. Just as Israel’s firstborn were redeemed by blood and represented by the Levites, so every believer is redeemed by the blood of Christ, who stands in our place before God. Finally, this passage reveals the heart of divine service. The Levites were not volunteers or self-appointed servants but those chosen and sanctified by God for His purposes. Their lives were wholly His possession, illustrating what it means to be consecrated for holy service.
The statement, “They shall be mine: I am the Lord,” concludes the passage with divine finality. It expresses absolute ownership, reminding Israel that the Levites were not theirs to command but God’s to employ. The phrase “I am the Lord” serves as both seal and authority. It underscores that God alone determines who may approach Him, who may serve Him, and how that service must be rendered. In this, the Levites became a living testimony of divine selection, substitution, and sanctification.
B. The Census of the Tribe of Levi
Numbers 3:14–20 (KJV)
“And the Lord spake unto Moses in the wilderness of Sinai, saying, 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. And Moses numbered them according to the word of the Lord, as he was commanded. And these were the sons of Levi by their names; Gershon, and Kohath, and Merari. And these are the names of the sons of Gershon by their families; Libni, and Shimei. And the sons of Kohath by their families; Amram, and Izehar, Hebron, and Uzziel. 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 Lord commanded Moses once again to conduct a census, but this one was distinct from the military numbering of Israel’s tribes. The tribe of Levi, though not counted among the soldiers, was still to be numbered according to its families and father’s houses. God instructed, “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.” This census recognized that the Levites were not warriors but servants of the sanctuary. Whereas the military census of Israel included men from twenty years old and upward (Numbers 1:45), the Levitical count began from infancy. This difference emphasized that their service was not bound to physical maturity or military strength but to divine calling.
Though the Levites were excluded from warfare, they were essential to Israel’s spiritual life. Their service involved maintaining, guarding, and transporting the tabernacle and its holy furnishings. They were counted from a month old to indicate that the tribe as a whole belonged to the Lord from the very beginning of life. Their entire existence was consecrated to divine service, setting them apart as holy to God.
The tribe of Levi was organized by the three sons of Levi—Gershon, Kohath, and Merari—each forming a distinct family line with specific duties. The descendants of Gershon were Libni and Shimei; those of Kohath were Amram, Izehar, Hebron, and Uzziel; and those of Merari were Mahli and Mushi. Each of these families had its own responsibilities related to the tabernacle’s construction, transport, and maintenance. This order reflects God’s design for structure and accountability within His work. Nothing in His service was left to human improvisation; every detail was divinely assigned.
It is noteworthy that among Kohath’s sons, Amram became the father of Aaron and Moses, yet their priestly status came by special appointment, not merely by lineage. This distinction further demonstrates that divine calling determines one’s role in God’s service, not human ancestry or ambition.
The Census and Duties of the Family of Gershon
Numbers 3:21–26 (KJV)
“Of Gershon was the family of the Libnites, and the family of the Shimites: these are the families of the Gershonites. 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. The families of the Gershonites shall pitch behind the tabernacle westward. And the chief of the house of the father of the Gershonites shall be Eliasaph the son of Lael. 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, 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 family of Gershon, descended from Levi’s eldest son, consisted of two clans—the Libnites and the Shimites. Their total number was seven thousand five hundred males from a month old and upward. These families were assigned to camp on the west side of the tabernacle, directly behind it. Their position placed them between the dwelling of God and the camp of Ephraim, signifying both protection and proximity to the holy place. Their leader was Eliasaph, the son of Lael, who oversaw their service and ensured obedience to the divine order.
The Gershonites’ charge was the care of the coverings and curtains that formed the tabernacle’s structure. Their duties included maintaining the outer layers of the tent, the entrance screens, the hangings surrounding the courtyard, and all the cords associated with these coverings. In short, they were responsible for the fabric and framework that enclosed the sacred space where God’s presence dwelt.
Their work was not glamorous but was vital. Without the coverings, the tabernacle would have no form or enclosure. Without the cords, the structure would not stand secure. Their labor symbolized the unseen yet essential role of many servants of God who preserve, protect, and maintain the house of worship. The phrase “according to all the service thereof” indicates that their responsibility extended beyond mere setup; it required vigilance in maintenance, careful handling during travel, and precision in reassembly. Every task was done with the awareness that they were touching things sanctified by God.
Their westward encampment also carried spiritual meaning. The west side of the tabernacle was the direction of the Most Holy Place, where the ark of the covenant rested. Thus, while they did not enter the sanctuary itself, their duties placed them near the dwelling of God’s presence, reminding them daily of His holiness. Their position typified those who labor faithfully in the background of ministry, near to God though unseen by men, supporting the work of others who minister before the Lord.
C. The Census and Duties of the Family of Kohath
Numbers 3:27–32 (KJV)
“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. 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. The families of the sons of Kohath shall pitch on the side of the tabernacle southward. And the chief of the house of the father of the families of the Kohathites shall be Elizaphan the son of Uzziel. 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. 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.”
From the lineage of Kohath came four primary families: the Amramites, Izeharites, Hebronites, and Uzzielites. Together they numbered eight thousand six hundred males from a month old and upward, and their appointed charge was “the sanctuary.” The Kohathites were to camp on the south side of the tabernacle, a position between the dwelling of God and the camp of Reuben. Their proximity to the tabernacle reflected the importance of their work, as they were entrusted with the holiest objects of the sanctuary.
Elizaphan, the son of Uzziel, served as the chief of the Kohathite families. Theirs was a solemn duty: to care for the furnishings of the tabernacle, including the Ark of the Covenant, the table of showbread, the golden lampstand, the altars, and all the vessels used in worship. They were also responsible for the veil that separated the Holy Place from the Most Holy Place. The command, “and all the service thereof,” meant that the Kohathites oversaw every task concerning the preparation, transport, and maintenance of these sacred objects.
The Ark of the Covenant, being the central symbol of God’s presence, required the utmost care. According to Numbers 4:15, the Kohathites could not touch the holy things directly; the priests first covered them before the Kohathites approached to carry them. This restriction emphasized the holiness of God and the necessity of reverence in His service. The Kohathites were to bear these objects on their shoulders using poles, as commanded in Exodus 25:14–15: “And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them. The staves shall be in the rings of the ark: they shall not be taken from it.”
The Kohathites’ position on the south side placed them near the tribe of Reuben. This arrangement symbolized both honor and responsibility, but it also foreshadowed potential danger. Some among the Kohathites would later rebel under the leadership of Korah, as recorded in Numbers 16:1–50. This insurrection arose from jealousy and pride, as they questioned the exclusive authority of Moses and Aaron. Their rebellion serves as a lasting warning that even those near to holy things are not immune to spiritual pride. Proximity to sacred service is not a guarantee of obedience; reverence must accompany privilege.
The family of the Amramites holds special significance, for from them descended Aaron, Moses, and Miriam. Exodus 6:20 records, “And Amram took him Jochebed his father’s sister to wife; and she bare him Aaron and Moses.” Yet the term Amramites here likely refers to a larger family group descended from an ancestor named Amram, suggesting that the Amram of Exodus 6 was one among several bearing that name. Thus, Aaron and Moses were from the family of Kohath within the tribe of Levi, affirming that even the great leaders of Israel were subject to the same divine structure and order as their brethren.
Finally, Eleazar, the son of Aaron, was appointed as the chief over all the Levites who kept the charge of the sanctuary. His authority ensured that all Levitical service was conducted in unity and accordance with divine command. This chain of leadership—from God to Moses, from Moses to Aaron, from Aaron to Eleazar, and from Eleazar to the Levites—demonstrated that all service in the house of God must flow from divine order, not personal ambition.
The Census and Duties of the Family of Merari
Numbers 3:33–37 (KJV)
“Of Merari was the family of the Mahlites, and the family of the Mushites: these are the families of Merari. 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. 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. 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, and the pillars of the court round about, and their sockets, and their pins, and their cords.”
The descendants of Merari formed two family groups, the Mahlites and the Mushites, numbering six thousand two hundred males from a month old and upward. These families were assigned to camp on the north side of the tabernacle, opposite the Kohathites, between the dwelling place of God and the camp of the tribe of Dan. Their leader was Zuriel, the son of Abihail, who oversaw the organization and faithful execution of their duties.
The Merarites were charged with the care of the structural framework of the tabernacle. This included the boards, bars, pillars, sockets, and all other components that gave the sanctuary its physical stability. They were also responsible for the pillars and cords surrounding the outer court, which defined the perimeter of the sacred space. Their work was physically demanding, requiring strength and precision, yet it was equally holy, for every board and bar supported the house where God chose to dwell among His people.
“All the vessels thereof, and all that serveth thereto” indicates that their duties included not only assembling and disassembling but also maintaining and safeguarding the structural elements. Their task required strict adherence to divine instructions given in Exodus chapters 26 and 36, ensuring that the sanctuary was built and handled exactly as God had commanded Moses on Mount Sinai.
The Merarites’ position on the north side symbolized steadfastness and stability. Just as the structural framework upheld the visible tent, their service represented the foundational support upon which all other ministries rested. Their unseen labor ensured that the sacred space remained orderly and functional, reflecting the truth that in God’s economy, every faithful act of service—whether seen or unseen—is vital to the whole.
The collective arrangement of the Levites—Gershon to the west, Kohath to the south, and Merari to the north—surrounded the tabernacle on three sides, forming a living wall of consecrated service. On the eastern side camped Moses, Aaron, and the priests, guarding the entrance to the sanctuary. Together they embodied a divine order that emphasized holiness, discipline, and unity in worship.
D. The Camp of the Priests
Numbers 3:38–39 (KJV)
“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. 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 final Levitical placement around the tabernacle was given to Moses, Aaron, and Aaron’s sons, who were to encamp on the east side—the front of the tabernacle, facing its entrance. The eastward position was the most honored and significant location, for it symbolized access to the presence of God. The opening of the tent, where the altar of burnt offering stood before the entrance of the Holy Place, faced eastward toward the rising sun. Allen notes that “Moses and Aaron had the most honored location, as we would expect. They guarded the entrance to the Tent of Meeting, and they did so facing the sun. There is a sense in which the opening of the tent best faces the east, for this is the direction of the encampment of the people. Later on Solomon was to build the holy temple in Jerusalem. Its entrance also would face east. The morning sun would shine first on the entrance of the Holy Place, as a symbol of the life-giving light of God that illumines the place of his presence.”
This sacred positioning was not incidental but symbolic of divine order and spiritual truth. From the east came the light of dawn, a fitting image of God’s revelation and presence among His people. Moses, Aaron, and his sons were positioned to serve as mediators between God and Israel, both guarding access to the sanctuary and ministering on behalf of the people. Their task was described as “keeping the charge of the sanctuary for the charge of the children of Israel.” This expression means that they bore the responsibility of preserving the sanctity of God’s dwelling and ensuring that all worship and sacrifice were conducted according to His command.
The Levites as a whole were assigned to different functions, but the priestly line of Aaron bore the ultimate responsibility for representing the nation before God. This demonstrates that God’s order in service required interdependence: the priests depended upon the Levites for support, and the Levites depended upon the priests for leadership. No single man or family was permitted to do all the work. God’s plan required unity and cooperation under His divine authority.
The text further commands, “And the stranger that cometh nigh shall be put to death.” The “stranger” here refers not to a foreigner among the nations, but to any Israelite not authorized by birth and consecration to approach the holy place. Under the Mosaic covenant, priestly service was restricted to Aaron and his descendants. Unauthorized intrusion was considered a desecration of holiness and was punishable by death. This principle reinforced the gravity of approaching God without His appointed mediator. In the New Covenant, this pattern finds fulfillment in Christ, who is the only Mediator between God and man. While the Old Covenant emphasized exclusion for the sake of holiness, the New Covenant emphasizes inclusion through faith in Christ, who opens the way for all believers to draw near by His blood (Hebrews 10:19–22).
The total number of Levite males counted was twenty-two thousand. This figure represented all the men of Levi from one month old and upward who were consecrated to God’s service. However, a small numerical discrepancy appears between this total and the sum of the clan numbers listed earlier (7,500 from Gershon, 8,600 from Kohath, and 6,200 from Merari), which equals 22,300. Wenham suggests the difference is likely due to a minor textual variation, noting that “the number of Kohathites may originally have been 8,300. Three (Hebrew šlš) could quite easily have been corrupted into six (šš).” Regardless, the key point is that God’s command for precise numbering reveals His orderliness and attention to detail in sacred matters.
E. The Exchange of the Firstborn
Numbers 3:40–51 (KJV)
“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. 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. And Moses numbered, as the Lord commanded him, all the firstborn among the children of Israel. 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. And the Lord spake unto Moses, saying, 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. And for those that are to be redeemed of the two hundred threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites; 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:) And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron and to his sons. And Moses took the redemption money of them that were over and above them that were redeemed by the Levites. 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: 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.”
After the census of the Levites was completed, the Lord commanded Moses to number all the firstborn males among the children of Israel from a month old and upward. The reason for this numbering was the divine exchange that God had instituted earlier in Numbers 3:11–13. The Lord claimed the Levites as a substitute for the firstborn of every family in Israel. As the first and best portion of the nation, the firstborn were consecrated to God. Yet instead of requiring every family to dedicate its firstborn son to lifelong service, God accepted the entire tribe of Levi in their stead.
This act demonstrated both God’s sovereignty and His mercy. He laid claim to all the firstborn, yet He provided a substitutionary arrangement so that Israel’s families could continue their ordinary lives while still acknowledging His ownership over them. As in other areas of worship, God laid claim to all, yet received a representative portion. This principle extends even to modern believers: though all we possess belongs to God, He receives a portion—our tithe, our service, our obedience—as an acknowledgment of His rightful lordship over all.
When the census was completed, there were 22,273 firstborn sons, slightly more than the 22,000 Levites. The excess 273 were to be redeemed with money—five shekels each, according to the standard of the sanctuary. The total, 1,365 shekels, was collected and given to Aaron and his sons as a redemption payment. Cole estimates that this amounted to about 2.1 ounces of silver per person, based on the twenty-gerah shekel. Poole observes that this payment likely came from the common treasury of the nation rather than individual families.
The difference in numbers—22,273 firstborn and 22,000 Levites—suggests that the exchange was literal and precise. God required redemption even for the surplus, illustrating that His holiness and justice demand complete satisfaction. No one was left unaccounted for, and no part of His claim went unfulfilled.
The relatively low number of firstborn sons has led some to conclude that this census counted only those born after the Exodus—during the thirteen months since leaving Egypt—rather than all firstborn males in the nation. This explanation aligns with both the timeline and the proportional distribution of Israel’s population.
This exchange between the firstborn and the Levites serves as a profound type of redemption. The Levites were redeemed by a silver shekel, but under the New Covenant, believers are redeemed by something infinitely greater—the blood of Jesus Christ. As the Apostle Peter writes, “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold... but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18–19). Just as Israel’s firstborn were redeemed by substitution, so every believer stands before God because the true Substitute, Jesus Christ, took our place.
