Numbers 1:48

(48) For the Lord had spoken . . . —Better, And the Lord spake . . . (Num_3:1; Num_3:5-6; Num_3:14-15). It is true that the Levites were not included in the earlier numbering, and consequently that they must have been exempted by divine direction. It does not appear, however, that there is a reference to any previous command respecting the Levites, or that the specific destination of the Levites had been previously declared.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

48. For the Lord spake] And Jehovah spake. The rendering of the R.V., which is quite inadmissible, conceals the difficulty that the command not to number the Levites follows the statement that they were not numbered. Some transposition, the extent of which is uncertain, has taken place; or perhaps Num_1:47 is a gloss.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For the Lord had spoken unto Moses,.... Not to number the Levites, when he gave him the orders to number the rest of the tribes: this is observed, lest it should be thought that this was what Moses did of himself, out of affection to the tribe he was of, and to spare it, that it might not be obliged to go forth to war when others did; not that they were forbid to engage in war, or that it was unlawful for them so to do, for when necessity required, and they were of themselves willing to engage in it, they might, as appears in the case of the Maccabees, but they might not be forced into it; they were, as Josephus (e) says, exempted from it; and so all concerned in religious service, both among Heathens and Christians, have always been excused bearing arms:

saying; as follows.

(e) Antiqu. l. 3. c. 12. sect. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Had spoken. Rather, "spake," and so Septuagint. This was the formal command to separate, although it had been anticipated to a considerable extent. The Levites had been marked out from the others

(1) as the tribesmen of Moses and Aaron,

(2) as the champions of Jehovah in the matter of the golden calf; (Exo_32:26, sq. ) they had been already employed, or at least designated, for religious services; and the peculiarity of their future position in Israel had been recognized in the Divine legislation, (Lev_25:32, sq.) and in their not being called upon to contribute to the capitation for the sanctuary. In a word, this ordinance, like so many others, did little more than give a formal and direct sanction to a state of things which had already come into play, partly through natural causes, partly through providential directions.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Moses was not to muster the tribe of Levi along with the children of Israel, i.e., with the other tribes, or take their number, but to appoint the Levites for the service of the dwelling of the testimony (Exo 38:21), i.e., of the tabernacle, that they might encamp around it, might take it down when the camp was broken up, and set it up when Israel encamped again, and that no stranger (zar, non-Levite, as in Lev 22:10) might come near it and be put to death (see Num 3:10). The rest of the tribes were to encamp every man in his place of encampment, and by his banner (see at Num 2:2), in their hosts (see Num 2), that wrath might not come upon the congregation, viz., through the approach of a stranger. קצף, the wrath of Jehovah, breaking in judgment upon the unholy who approached His sanctuary in opposition to His command (Num 8:19; Num 18:5, Num 18:22). On the expression "keep the charge" (shamar mishmereth), see at Gen 26:5 and Lev 8:35.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)