Numbers chapter one gives the details of that census. In chapter two, God provides Moses directions on how to order the tribes of Israel in their encampments. Their camps would be around the tabernacle, but "far off " from it (Numbers 2:2). Three tribes each would camp on the east, south, west, and north. They were "far off " from the tabernacle in order to allow the Levites to provide a buffer between the dwelling place of God and the camp of the Israelites, in order for the protection of the tribes who might be less sanctified than the Levites.

The whole sum of the Israelite males, from the age of 20 and above, is given in Number 2:32 as 603,550 persons. This number is reliable, for it appears also in Exodus 38:25-28, where each person counted gave a half shekel ransom tax for his life. The 603,550 half shekels are then accounted for precisely, giving us an additional cross check on the integrity of the number.

Numbers 3:12, 13, and 41-51, explain that the first born males of Israel that were under jeopardy on passover night at the time of the Exodus were exchanged for the Levite males. The difference in count between the two was 273 persons (verses 39, 43). This excess of firstborn over Levites was accounted for by paying a redemption cost of five shekels each for the extra 273 persons.

Numbers chapter four then assigns duties to the Levites. Kohath, the Levitical division associated with Moses and Aaron, had charge of "the most holy things" (Numbers 4:4). The Gershonites were assigned to bear the curtains and coverings of the tabernacle (Numbers 4:24-26). The sons of Merari would carry the boards, bars, pillars, sockets, pins, and cords of the tabernacle and court (Numbers 4:29-32).

These services were rendered by Levites from ages 30 to 50. The numbers of these for Kohath, Gershon, and Merari, were 2750, 2630, and 3200 respectively, summing to 8580.(Numbers 4:36, 40, 44, 48). The numbers reported sum correctly. That sum, interestingly, is the product of 33 x 13 x 20, all numbers that pertain either to redemption or the holy Spirit. [4]

Thus, the first four chapters set out the Israelites by their camps and the Levites by their duties, all prepared for their wilderness trek toward the land of promise. In this we see a picture of the opening of the Gospel Age, as the people of God prepared to travel through the experiences of life toward their heavenly Canaan. Cumulatively, we now see that this journey would take something on the order of 2000 years.

Inasmuch as the Levites were substituted for the firstborn, evidently the Levites represent the same class as was represented by the firstborn on the night of the Exodus Passover. Paul identifies that class in Hebrews 12:23, when he mentions "the general assembly and church of the firstborn, which are written in heaven."

The firstborn represent those who are consecrated during the Gospel Age. It is they who were under jeopardy of coming out from the blood of the Passover lamb — just as the consecrated of the present time are under jeopardy if they come out from the redeeming blood of Christ during this age. Therefore, the Levites represent the consecrated ones of the Gospel Age. [5]

Who, then, do the rest of the Israelites represent? On the night of the Exodus Passover, all the Israelites were eating the Passover lamb, having come into the house through the doorway whose sides and top had been brushed with the lamb’s blood. These Israelites are distinct from the Egyptians, who had no respect for the Passover lamb and were exposed to danger outside. Those Egyptians represent the world in general, without faith in Jesus, exposed to the dangers of the troubles without. [6]  The Israelites, by contrast, represent the Christian world at large. They have faith in Jesus, they respect the blood of Jesus as vital and precious, and they "feast" upon the lamb by faith and appreciation.

Thus, in the first four chapters of Numbers we have a picture of the Christian community ready for their journey through the Gospel Age. The Israelites represent all who have faith; the Levites represent the consecrated ones whose service is spiritual, and whose prospects are heavenly.

An entire article is devoted to each of these chapters, so here we have only a few comments. Chapter five contains a test of a woman’s fidelity. This pictures the test for the saints during the present Gospel Age: Will we be faithful to our heavenly bridegroom? Revelation 17:5 describes an unfaithful claimant, who affiliated herself with earthly kings and is rendered, metaphorically, a "harlot." In contrast, Paul urges all the consecrated, through his epistle to the Corinthians, to remain "a chaste virgin to Christ" (2 Corinthians 11:2).

The test described in Numbers chapter five was this: Some dust from the floor of the holy was mixed with water, and this mixture was received by the woman being tested. This applies to all of us. During our consecrated life, we are pictured as dwelling within the holy. In the present time, during our experiences, some of the defilements of the world will be mixed with the water of Truth. The question is, will it defile us? If the woman was faithful, no harm would come to her, and so with us. But if she was not pure, her belly would corrupt. Likewise, if we prove unfaithful, our hopes for life with our master will corrupt (compare John 7:38).

Numbers chapter six is about the Nazarite Vow, picturing the vows of consecration of the saints during the present time, through to the faithful completion of those vows, at the end of our life. Thereafter, when the Church is complete, the blessing of God will extend to all, as suggested in the benediction of Numbers 6:23- 27 that closes that chapter.

This chapter speaks of the "princes of Israel" (Numbers 7:2). A prince of each tribe was to give an offering on behalf of his tribe, for the service of the Tabernacle. The amount and kind of offering was prescribed, and each was to give the same (Numbers 7:12-17). If chapter six brings us to the close of the Gospel Age, the end of the Nazarite vows of the Church, then chapter seven naturally takes us to the opening of the Millennial Kingdom, when the "princes" — the Ancient Worthies (compare Psalms 45:16) — step forward in commitment to the redemptive work of the kingdom.

Among the offerings were vessels of gold and silver that summed to 210 shekels given by each prince (Numbers 7:13,14). Thus, the offering of all 12 princes sums to 2520 shekels. This number reminds us of the nation of Israel, for this was the number of years that the Israelites were to experience a national punishment because of their dereliction regarding the Law of God.7 We have come to the end of that period. That time period closed with the advent of World War I. That war, and its successor, World War II, paved the way for the reestablishment of Israel as an independent nation again, after more than two and a half millenniums of subjugation to Gentile authorities.

Thus, the number 2520 is attached to the national hopes of Israel. Though these have bloomed again already, we still await the time when that nation will fulfill their destined role in the Kingdom to welcome the world to worship and serve their Messiah, Christ Jesus. When that time comes, the Ancient Worthies will lead Israel to recognize Jesus, and commit themselves to the program then due for the whole world of mankind.

Here we have Levites introduced again, but in this case they become distinguished from the priests. In this distinction — not made in the earlier chapters of this book — the priests represent the faithful overcomers who will reign with Christ as priests of God during the Millennium (Revelation 20:6). By contrast, the Levites that are not also priests represent the Great Company class. In Revelation 7:9-15, this class washes their robes in the closing tribulation of this age, before being received in glory to serve as heavenly assistants in the work of the next age. Here in Numbers, the Levites also wash their garments, and then are presented to the priests to assist them in their work (Numbers 8:7, 11, 13, 19).

The priests have been consecrated first; then the Levites are consecrated and given to the priesthood for service in the Tabernacle. In like manner, the Bride of Christ is resurrected first, and the Great Company is subsequently given to the priesthood for service in the coming age.

In this chapter, Moses was presented with a question about observing the Passover. This was the first Passover in the wilderness, a year after the Exodus. The tabernacle had been reared up on the first day of Abib (the same month that was later called Nisan), during Israel’s encampment at Mount Sinai. The census of the Israelites had been done at the opening of the second month (Numbers 1:1).

Now it was discovered that some of the Israelites had not observed the recent passover, having some ceremonial uncleanness that barred them from the sacred observance. "There were certain men, who were defiled by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron," explained the situation, and asked what should be done in their case (Numbers 9:6,7).

Moses brought the matter to God, and God replied that it was necessary for them to keep the Passover, they could not omit it. Having been unclean in the first month, they should keep it on the 14th day of the second month — that is, at the next season of full moon (Numbers 9:9-13).

In this we have a picture that there are two occasions in the Divine Plan for keeping the Passover, and receiving the merit of Jesus’ sacrifice. Namely, the Gospel Age for the saints, and the Millennial Age for the world. In the first case the world is still defiled with Adamic death, or are "in a journey far off " from God through lack of faith (Numbers 9:10). But at the next full moon — the next time Israel’s favor is full, during the Millennial Kingdom — the world must partake of the Passover Lamb, if they will have life. This second-month keeping represents the second age of redemption, the approaching Millennial Kingdom.

The Book of Numbers is about the wandering of the Israelites in the wilderness, preparatory to their entering the Promised Land. Thus, the book is chiefly, in symbol, about the Gospel Age, though the pictures continue on far enough to introduce the Millennial Kingdom and its blessings. In the first nine chapters, as we have seen, there is an engaging progression of pictures that fit together sequentially.

Chapters one through four set out the opening of the Gospel Age, introducing the Camp of Israel (the Christian community), and the Levites and their services (the consecrated ones of the Gospel Age). Chapter five deals with the test of fidelity, representing the test of the members of the Church during their consecrated life in the Gospel Age. Chapter six gives another overview of the Gospel Age work by describing the vow of the Nazarite in all its particulars. Then comes the end of the age, and the introduction of the Millennial Reign of Christ. Chapter seven introduces the Ancient Worthies, chapter eight introduces the Great Company, and chapter nine brings us to the time when the world of mankind will observe their Passover, receiving the merits of Christ’s redemptive sacrifice.