Verse 2

the princes of Israel . . . brought their offering before the Lord--The finishing of the sacred edifice would, it may well be imagined, be hailed as an auspicious occasion, diffusing great joy and thankfulness throughout the whole population of Israel. But the leading men, not content with participating in the general expression of satisfaction, distinguished themselves by a movement, which, while purely spontaneous, was at the same time so appropriate in the circumstances and so equal in character, as indicates it to have been the result of concerted and previous arrangement. It was an offer of the means of carriage, suitable to the migratory state of the nation in the wilderness, for transporting the tabernacle from place to place. In the pattern of that sacred tent exhibited on the mount, and to which its symbolic and typical character required a faithful adherence, no provision had been made for its removal in the frequent journeyings of the Israelites. That not being essential to the plan of the divine architect, it was left to be accomplished by voluntary liberality; and whether we look to the judicious character of the gifts, or to the public manner in which they were presented, we have unmistakable evidence of the pious and patriotic feelings from which they emanated and the extensive interest the occasion produced. The offerers were "the princes of Israel, heads of the house of their fathers," and the offering consisted of six covered wagons or little cars, and twelve oxen, two of the princes being partners in a wagon, and each furnishing an ox.

Verse 4

The Lord spake unto Moses, saying, Take it of them, that they may be to do the service of the tabernacle of the congregation--They exhibited a beautiful example to all who are great in dignity and in wealth, to be foremost in contributing to the support and in promoting the interests of religion. The strictness of the injunctions Moses had received to adhere with scrupulous fidelity to the divine model of the tabernacle probably led him to doubt whether he was at liberty to act in this matter without orders. God, however, relieved him by declaring His acceptance of the freewill offerings, as well as by giving instructions as to the mode of their distribution among the Levites. It is probable that in doing so, He merely sanctioned the object for which they were offered, and that the practical wisdom of the offerers had previously determined that they should be distributed "unto the Levites, to every man according to his service"--that is, more or fewer were assigned to each of the Levitical divisions, as their department of duty seemed to require. This divine sanction it is of great importance to notice, as establishing the principle, that while in the great matters of divine worship and church government we are to adhere faithfully to the revealed rule of faith and duty, minor arrangements respecting them may be lawfully made, according to the means and convenience of God's people in different places. "There is a great deal left to human regulation--appendages of undoubted convenience, and which it were as absurd to resist on the ground that an express warrant cannot be produced for them, as to protest against the convening of the people to divine service, because there is no Scripture for the erection and ringing of a church bell" [CHALMERS].

Verse 6

Moses took the wagons and the oxen--The Hebrew word seems to be fairly rendered by the word "wagons." Wheel carriages of some kind are certainly intended; and as they were covered, the best idea we can form of them is, that they bore some resemblance to our covered wagons. That wheel carriages were anciently used in Egypt, and in what is now Asiatic Turkey, is attested, not only by history, but by existing sculptures and paintings. Some of these the Israelites might have brought with them at their departure; and others, the skilful artisans, who did the mechanical work of the tabernacle, could easily have constructed, according to models with which they had been familiar. Each wagon was drawn by two oxen, and a greater number does not seem to have been employed on any of the different occasions mentioned in Scripture. Oxen seem to have been generally used for draught in ancient times among other nations as well as the Hebrews; and they continue still to be employed in dragging the few carts which are in use in some parts of Western Asia [KITTO]. gave them unto the Levites--The principle of distribution was natural and judicious. The Merarites had twice the number of wagons and oxen appropriated to them that the Gershonites had, obviously because, while the latter had charge only of the coverings and hangings (the light but precious and richly-embroidered drapery, [Num 4:24-26]) the former were appointed to transport all the heavy and bulky materials (the boards, bars, pillars, and sockets) in short, all the larger articles of furniture [Num 4:31-32]. Whoever thinks only of the enormous weight of metal, the gold, silver, brass, &c., that were on the bases, chapiters, and pillars, &c., will probably come to the conclusion that four wagons and eight oxen were not nearly sufficient for the conveyance of so vast a load. Besides, the Merarites were not very numerous, as they amounted only to thirty-two hundred men from thirty years and upward [Num 4:44]; and, therefore, there is reason to suppose that a much greater number of wagons would afterwards be found necessary, and be furnished, than were given on this occasion [CALMET]. Others, who consider the full number of wagons and oxen to be stated in the sacred record, suppose that the Merarites may have carried many of the smaller things in their hands--the sockets, for instance, which being each a talent weight, was one man's burden (Kg2 5:23). The Kohathites had neither wheeled vehicles nor beasts of burden assigned them, because, being charged with the transport of the furniture belonging to the holy place, the sacred worth and character of the vessels entrusted to them (see on Num 4:15) demanded a more honorable mode of conveyance. These were carried by those Levites shoulder high. Even in this minute arrangement every reflecting reader will perceive the evidence of divine wisdom and holiness; and a deviation from the prescribed rule of duty led, in one recorded instance, to a manifestation of holy displeasure, calculated to make a salutary and solemn impression (Sa2 6:6-13).

Verse 10

the princes offered for dedicating of the altar, &c.--"Altar" is here used in the singular for the plural; for it is evident, from the kind of offerings, that the altars of burnt offering and incense are both referred to. This was not the first or proper dedication of those altars, which had been made by Moses and Aaron some time before [Lev 8:11]. But it might be considered an additional "dedication"--those offerings being the first that were made for particular persons or tribes.

Verse 11

They shall offer . . . each prince on his day, &c.--Eastern princes were accustomed anciently, as they are in Persia still on a certain yearly festival, to sit upon their thrones in great state, when the princes and nobles, from all parts of their dominions, appear before them with tributary presents, which form a large proportion of their royal revenue. And in the offering of all gifts or presents to great personages, every article is presented singly and with ostentatious display. The tabernacle being the palace of their great King, as well as the sanctuary of their God, the princes of Israel may be viewed, on the occasion under notice, as presenting their tributary offerings, and in the same manner of successive detail, which accords with the immemorial usages of the East. A day was set apart for each, as much for the imposing solemnity and splendor of the ceremony, as for the prevention of disorder and hurry; and it is observable that, in the order of offering, regard was paid to priority not of birth, but of rank and dignity as they were ranked in the camp--beginning at the east, proceeding to the south, then to the west, and closing with the north, according to the course of the sun.

Verse 12

He that offered his offering the first day was Nahshon . . . of the tribe of Judah, &c.--Judah having had the precedence assigned to it, the prince or head of that tribe was the first admitted to offer as its representative; and his offering, as well as that of the others, is thought, from its costliness, to have been furnished not from his own private means, but from the general contributions of each tribe. Some parts of the offering, as the animals for sacrifice, were for the ritual service of the day, the peace offerings being by much the most numerous, as the princes and some of the people joined with the priests afterwards in celebrating the occasion with festive rejoicing. Hence the feast of dedication became afterwards an anniversary festival. Other parts of the offering were intended for permanent use, as utensils necessary in the service of the sanctuary; such as an immense platter and bowl (Exo 25:29). Being of silver, they were to be employed at the altar of burnt offering, or in the court, not in the holy place, all the furniture of which was of solid or plated gold; and there was a golden spoon, the contents of which show its destination to have been the altar of incense. The word rendered "spoon" means a hollow cup, in the shape of a hand, with which the priests on ordinary occasions might lift a quantity from the incense-box to throw on the altar-fire, or into the censers; but on the ceremonial on the day of the annual atonement no instrument was allowed but the high priest's own hands (Lev 16:12).

Verse 18

On the second day Nethaneel . . . prince of Issachar, did offer--This tribe being stationed on the right side of Judah, offered next through its representative; then Zebulun, which was on the left side; and so on in orderly succession, every tribe making the same kind of offering and in the same amount, to show that, as each was under equal obligation, each rendered an equal tribute. Although each offering made was the same in quantity as well as quality, a separate notice is given of each, as a separate day was appointed for the presentation, that equal honor might be conferred on each, and none appear to be overlooked or slighted. And as the sacred books were frequently read in public, posterity, in each successive age, would feel a livelier interest in the national worship, from the permanent recognition of the offerings made by the ancestors of the respective tribes. But while this was done in one respect, as subjects offering tribute to their king, it was in another respect, a purely religious act. The vessels offered were for a sacrificial use--the animals brought were clean and fit for sacrifice, both symbolically denoting, that while God was to dwell among them as their Sovereign, they were a holy people, who by this offering dedicated themselves to God.

Verse 48

On the seventh day--Surprise has been expressed by some that this work of presentation was continued on the Sabbath. But assuming that the seventh day referred to was a Sabbath (which is uncertain), the work was of a directly religious character, and perfectly in accordance with the design of the sacred day.

Verse 84

This was the dedication of the altar--The inspired historian here sums up the separate items detailed in the preceding narrative, and the aggregate amount is as follows: 12 silver chargers, each weighing 130 shekels equals 1560; 12 silver bowls, each 70 shekels equals 840: total weight. A silver charger at 130 shekels, reduced to troy weight, made 75 ounces, 9 pennyweights, 168.31 grains; and a silver bowl at 70 shekels amounts to 40 ounces, 12 pennyweights, 2121.31 grains. The total weight of the 12 chargers is therefore 905 ounces, 16 pennyweights, 33.11 grains; and that of the 12 bowls 487 ounces, 14 pennyweights, 204.31 grains; making the total weight of silver vessels 1393 ounces, 10 pennyweights, 237.31 grains; which at 5s. per ounce, is equal to £383 1s. 81/2d. The 12 golden spoons, allowing each to be 5 ounces, 16 pennyweights, 3.31 grains, amount to 69 ounces, 3 pennyweights, 135.31 grains, which, at £4 per ounce, is equal to £320 14s. 101/2d., and added to the amount of the silver, makes a total of £703 16s. 61/2d. Besides these the offerings comprised twelve bullocks, twelve rams, twelve lambs, twenty-four goats, sixty rams, sixty he-goats, sixty lambs--amounting in all to 240. So large a collection of cattle offered for sacrifice on one occasion proves both the large flocks of the Israelites and the abundance of pastures which were then, and still are, found in the valleys that lie between the Sinaitic Mountains. All travellers attest the luxuriant verdure of those extensive wadies; and that they were equally or still more rich in pasture anciently, is confirmed by the numerous flocks of the Amalekites, as well as of Nabal, which were fed in the wilderness of Paran (Sa1 15:9).

Verse 89

And when Moses was gone into the tabernacle of the congregation to speak with him--As a king gives private audience to his minister, so special license was granted to Moses, who, though not a priest, was admitted into the sanctuary to receive instructions from his heavenly King as occasion demanded. then he heard the voice of one speaking to him--Though standing on the outer side of the veil, he could distinctly hear it, and the mention of this circumstance is important as the fulfilment, at the dedication of the tabernacle, of a special promise made by the Lord Christ Himself, the Angel of the Covenant, commanding its erection (Exo 25:22). It was the reward of Moses' zeal and obedience; and, in like manner, to all who love Him and keep His commandments He will manifest Himself (Joh 14:21). Next: Numbers Chapter 8

Verse 1

And it came to pass on the day that Moses had fully set up the tabernacle,.... Not on the very exact day on which it was first reared up, for that was on the first day of the first month of the second year from the coming up of Israel out of Egypt, Exo 40:17; whereas the following offerings of the princes were not offered, and many other things previous to them, recorded in the preceding chapters, were not done, until after the first day of the second month of that year, Num 1:1; though the Jews say (e) the first of Nisan, or of the first month, was the first for various things, and the first on which the princes offered; but no one particular day can be intended, because the princes were twelve days successively offering their offerings; wherefore "the day" here only denotes the time about which it was when this service was performed; when the tabernacle was not only set up, but "fully" set up, when everything relating to it was in its proper place and order; when not only it was put together, and all the vessels and instruments of it in their due place, but also when the people of Israel, for whose sake it was erected, that the Lord God might dwell among them, were numbered, and their camps formed and pitched around the tabernacle; and the Levites were taken and numbered also, who were to serve at it, and their place and service were appointed unto them about it; for then, and not till then, was the service of it completed, and its proper place and situation fixed and settled: and had anointed it; with the holy oil Moses was directed to make and anoint it with, Exo 30:23, and sanctified it: set it apart for holy use and service, to be an habitation for God, and the place of his worship: and all the instruments thereof; the ark, table, candlestick, &c. both the altars, and all the vessels thereof, and had anointed them, and sanctified them; the altar of incense, and the altar of burnt offering, and all appertaining: thereunto; according to Ben Gersom, this finishing of the whole was at the end of the seven days of consecration of Aaron and his sons, Exo 29:35. (e) Seder Olam Rabba, c. 7. p. 21. Baal Hatturim in loc.

Verse 2

That the princes of Israel,.... The princes of the twelve tribes of Israel: heads of the house of their fathers; of the each of the houses and families the tribes were divided into, and took their name from each of their ancestors, as is next explained: who were princes of the tribes; the twelve tribes, as before observed, Num 1:4, and were over them that were numbered; over the children of Israel that were numbered, Num 1:19; by which it that these princes are the very same persons that are mentioned by name there, as they are here afterwards; and were with Moses and Aaron, and assisting to them when they took the number of them; but according to the Targum of Jonathan, and Jarchi, these were appointed over them in Egypt; but the former is right: these now offered not sacrifices but gifts; they brought their presents to the Lord for the service of his sanctuary, and set them before him, as follows.

Verse 3

And they brought their offering before the Lord,.... Before the tabernacle, as it is afterwards explained, where he had now taken up his habitation: six covered wagons, and twelve oxen; according to the number of the twelve tribes, of which they were princes, two oxen for each wagon, which were to carry the tabernacle, and its vessels, from place to place; and which wagons were covered, not only to hide the things to be put into them from the sight of the people, being sacred, but to preserve them from the rain and dust, and the like; and no doubt, but as they were made of the best materials, So they were covered with rich coverings for the honour of the vessels put into them, being the presents of princes, and in which they joined, and could not be ordinary carriages. The word is rendered "litters" in Isa 66:20; and by some, "coaches"; the Targum of Jonathan is,"six wagons yoked,''or drawn with a yoke of oxen; and Aben Ezra says, it signifies a kind of oxen which drew wagons; but the Targum of Jonathan, Jarchi, and Ben Gersom interpret it "covered", as we do: a wagon for two of the princes, and for each one an ox; two princes joined in the present of one wagon, which shows it could not be a common wagon, but rich carriage, and ornamented, as the Targum of Jonathan adds; and each prince presented an ox, so that there was a yoke of them for each wagon: and they brought them before the tabernacle; the Targum of Jonathan says, Moses would not receive them, and therefore they brought them before the tabernacle; and so, says Jarchi, Moses received them not at their hands, until it was declared to him by the mouth of the Lord what he should do, as follows.

Verse 4

And the Lord spake unto Moses,.... Out of the tabernacle, before which the wagons and oxen were brought: saying: as follows.

Verse 5

Take it of them,.... The present of the wagons and oxen, by which it appears that this freewill offering of the princes was according to his mind and will, and what they were influenced and guided to by his Spirit, and was well pleasing in his sight, and acceptable to him: that they may be to do the service of the tabernacle of the congregation; be made use of, and employed in carrying the tabernacle, and the things of it, from place to place, when the Israelites journeyed: and thou shalt give them to the Levites; to ease them, whose business it was to bear and carry the several parts of the tabernacle, and the vessels of it: to every man according to his service; whether lighter or heavier, for such difference there was in the three divisions of the Levites; and according as their work was, they had more or fewer wagons and oxen given them, as it follows, Num 7:7.

Verse 6

And Moses took the wagons and the oxen,.... Of the princes, as he was directed: and gave them unto the Levites; the Gershonites and Merarites; for, as for the Kohathites, they had no part of them, for a reason after given, Num 7:9.

Verse 7

Two wagons and four oxen he gave unto the sons of Gershon,.... The eldest son of Levi: according to their service; which was to bear and take care of the curtains, coverings, hangings and rails of the tabernacle; and which, when carrying from place to place, it was proper they should be covered from being exposed to rain and dust; and being so many as they were, must be heavy, burdensome, and cumbersome, and therefore two wagons, with two yoke of oxen, were given them, to ease them.

Verse 8

And four wagons and eight oxen he gave to the sons of Merari,.... All the remaining wagons and oxen, which were double the number given to the Gershonites: according unto their service; being much heavier than theirs, having all the boards, pillars, sockets, pins; cords, &c. to bear and carry: thus Moses was directed of God wisely to dispose of those carriages, in proportion to the services each was employed in; and in a spiritual way, as the day, duty, and service of the people of God be, he proportions grace and strength to them to answer thereunto: under the hand of Ithamar the son of Aaron the priest; under whose care, inspection, and direction, were both the Gershonites and Merarites, Num 4:28; and by whom were delivered, according to the instruction of Moses, the several wagons and oxen, to them.

Verse 9

But unto the sons of Kohath he gave none,.... Being all disposed of to the sons of Gershon and Merari: the reason of which follows: because the service of the sanctuary belonging unto them was that they should bear upon their shoulders; as the ark with the mercy seat, and cherubim, the shewbread table, the candlestick, and the two altars; though in later times we find the ark was sometimes not only carried by the priests, but upon a cart, Jos 3:17.

Verse 10

And the princes offered for dedicating of the altar,.... For setting it apart to sacred use and service, even the altar of burnt offering; or rather after it had bean sanctified and set apart, when it began to be made use of for sacrifice: in the day that it was anointed; with the anointing oil, whereby it was devoted to sacred service: even the princes offered their offering before the altar; the altar of burnt offering; they brought their vessels for the service of it, and the creatures for sacrifice, and set them before it; signifying what they meant, thereby, that the silver and golden vessels were for the use of it, and the beasts for sacrifice to be offered up on it: and here Jarchi also observes, that Moses would not receive their offering until he knew the mind of God about it, and it was declared to him from himself.

Verse 11

And the Lord said unto Moses,.... For before this was said to him, even what follows, Moses knew not, as the same writer observes, how they should offer, in what order, whether according to their birth, or whether according to the journeying of their camps, or whether they should offer together, or one after another, one day after another (g); this affair is set in a clear light: they shall offer their offering each prince on his day; one on one day, and the other on the next, and so on successively for twelve days running; and this was ordered for the greater solemnity of the service, and that it might be taken notice of, and each have the honour and credit of it; and this was done, not according to the order of their birth, but as their standards were fixed, first Judah, and those under him, and so the rest in course: for the dedicating of the altar; see Num 7:10. (g) Vid. Siphri apud Yalkut in loc.

Verse 12

And he that offered his offering on the first day,.... Was he whose standard was pitched first, at the east, to the rising sun: and this was Nahshon the son of Amminadab, of the tribe of Judah; who was the prince and captain of that tribe, though the title is not here given him, as to the rest of the princes, this being left to be concluded from his offering first; for if they that offered after him were princes, he must needs be one; or it may be this title is omitted, because the chief prince, of the prince of the tribe of Judah, most peculiarly belongs to a greater Personage, even the Messiah, who was to spring, and did spring from that tribe, Ch1 5:2; and, as Baal Hatturim says, from Nahshon; and who also observes, that Ben Nahshon is the Messiah.

Verse 13

And his offering was one silver charger,.... Or dish, like one of those used in the shewbread table to hold the bread in, only they were of gold, this of silver, and belonged to the altar of burnt offering; the use of which might be to hold the meat offering in, as it may seem from the latter part of the verse, or the wave breast or heave shoulder, which belonged to the priest: the weight thereof was an hundred and thirty shekels; which were sixty one ounces, four drachms, one scruple, and seventeen grains (h), worth about sixteen pounds and five shillings of our money: one silver bowl of seventy shekels, after the shekel of the sanctuary; the standard that was kept in the sanctuary; this was a lesser vessel, and was either for holding the drink offering, or receiving the blood of the sacrifices; its weight was thirty three ounces, five drachms, and three grains, and was worth about eight pounds and fifteen shillings of our money: both of them were full of fine flour mingled with oil for a meat offering; which always attended other sacrifices after mentioned, part of which was burnt on the altar of burnt offering, and the rest were the perquisites of the priests. (h) Vid. Scheuchzer. Physic. Sacr. vol. 2. p. 366.

Verse 14

One spoon of ten shekels of gold, &c. Its weight was according to the shekels, its matter of gold; it weighed four ounces, one drachm, and nine grains, and was worth about seven pounds and ten shillings of our money: full of incense; this looks as if this spoon was designed for the golden altar of incense, which might be at this time also dedicated; but Jarchi understands it as for the altar of burnt offering, and observes, we never find incense belonging to a private person, nor to the outward altar (the altar of burnt offering), but this only, and which was temporary.

Verse 15

One young bullock,.... Of three years old, as the Targums of Jonathan and Jerusalem: one ram; of two years old, as the same Targums: one lamb of the first year, for a burnt offering; of which see Lev 1:3.

Verse 16

One kid of the goats for a sin offering. Though these offerings of the princes were by way of thanksgiving, and to express their joy and gladness at the erection of the tabernacle, its altars, and the service thereof; yet as this might not be without sin, which attends the best and purest performances of men, a sin offering was required, teaching us to look to Christ, who was made an offering for sin, for the taking away the sins of our holy things. One kid of the goats for a sin offering. Though these offerings of the princes were by way of thanksgiving, and to express their joy and gladness at the erection of the tabernacle, its altars, and the service thereof; yet as this might not be without sin, which attends the best and purest performances of men, a sin offering was required, teaching us to look to Christ, who was made an offering for sin, for the taking away the sins of our holy things. Numbers 7:17 num 7:17 num 7:17 num 7:17And for a sacrifice of peace offerings,.... So that here were all sorts of offerings on this occasion, meat and drink offerings, burnt offerings, sin offerings, and peace offerings: and for the latter were brought two oxen, five rams, five he goats, five lambs of the first year; the reason why so many were brought and used for this sort of sacrifice was, because with these a feast was made, of which not only the priests partook, but the princes, and as many of their friends and acquaintance as they thought fit to invite: this was the offering of Nahshon the son of Amminadab: which he offered out of his own substance, as the Targums of Jonathan and Jerusalem paraphrase it; though some have thought, that the presents and offerings were so large, and the princes not so very rich, or so much above the common people, as may be thought, that therefore they were assisted by the several tribes they were princes of: and as was this prince's offering, so were all the rest that follow in the order, according to their encampment under the several standards where they were fixed; and which were offered successively every day, the sabbath day or days not excepted, these being religious services, until the whole twelve were finished; and their presents and their offerings were exactly the same, and the account of them is given in the same words; they either agreeing together to make the same presents and offerings, or else they were directed to do so by the Spirit of God; whereby might be signified the common and equal right that they, and the tribes they represented, had in the altars, and the benefits arising from thence; as those that believe in Christ have an altar which is himself, they have a joint right to partake of, and have an equal share in the benefits of righteousness, peace, pardon, and atonement by him; see Heb 13:10; wherefore there is nothing more particularly to be observed in Num 7:17; only that in the several accounts of the presents and offerings of each prince, the vowel points in the Hebrew text are omitted, excepting in the names of persons that offer; which does not at all militate against the antiquity of the points, or their being coeval with the consonants, since, both in manuscripts and printed copies, these may be left out for brevity's sake, and quicker dispatch, and without any detriment, since they may be easily supplied from the first instance given; and they may be omitted on purpose, that these accounts might be the more taken notice of as a very wonderful thing, that their presents and offerings should be exactly alike; since the vowels being wanting, the naked letters may the more strike the eye, and lead the mind to notice them; and whereas the accents are all along continued, the reason of which may be, because the vowels once put, and read, might be more easily known, especially by one skilful in the Hebrew language, than the stops, distinctions, and divisions of the text, as a learned man has observed (i). (i) Vid. Pfeiffer. Dubia vexata, cent. 2. loc. 19. p. 147.

Verse 17

On the second day Nethaneel the son of Zuar, prince of Issachar, did offer. See Num 1:8. . Numbers 7:19 num 7:19 num 7:19 num 7:19He offered for his offering one silver charger,.... See Gill on Num 7:13.

Verse 18

One spoon of gold of ten shekels, full of incense. See Gill on Num 7:14. . Numbers 7:21 num 7:21 num 7:21 num 7:21One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Verse 19

One kid of the goats for a sin offering. See Gill on Num 7:16. . Numbers 7:23 num 7:23 num 7:23 num 7:23And for a sacrifice of peace offerings,.... See Gill on Num 7:17. Nethaneel the son of Zuar; see Num 1:8.

Verse 20

On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer. See Num 1:9. . Numbers 7:25 num 7:25 num 7:25 num 7:25His offering was one silver charger,.... See Gill on Num 7:13.

Verse 21

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14. . Numbers 7:27 num 7:27 num 7:27 num 7:27One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Verse 22

One kid of the goats for a sin offering. See Gill on Num 7:16. . Numbers 7:29 num 7:29 num 7:29 num 7:29And for a sacrifice of peace offerings,.... See Gill on Num 7:17. Eliab the son of Helon; see Num 1:9.

Verse 23

On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer. See Num 1:5. . Numbers 7:31 num 7:31 num 7:31 num 7:31His offering was one silver charger,.... See Gill on Num 7:13.

Verse 24

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14. . Numbers 7:33 num 7:33 num 7:33 num 7:33One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Verse 25

One kid of the goats for a sin offering. See Gill on Num 7:16. . Numbers 7:35 num 7:35 num 7:35 num 7:35And for a sacrifice of peace offerings,.... See Gill on Num 7:17. Elizur the son of Shedeur; see Num 1:5.

Verse 26

On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer. See Num 1:6. . Numbers 7:37 num 7:37 num 7:37 num 7:37His offering was one silver charger,.... See Gill on Num 7:13.

Verse 27

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14. . Numbers 7:39 num 7:39 num 7:39 num 7:39One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Verse 28

One kid of the goats for a sin offering. See Gill on Num 7:16. . Numbers 7:41 num 7:41 num 7:41 num 7:41And for a sacrifice of peace offerings,.... See Gill on Num 7:17. Shelumiel the son of Zurishaddai; see Num 1:6.

Verse 29

On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered. See Num 1:14. . Numbers 7:43 num 7:43 num 7:43 num 7:43His offering was one silver charger,.... See Gill on Num 7:13.

Verse 30

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14. . Numbers 7:45 num 7:45 num 7:45 num 7:45One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Verse 31

One kid of the goats for a sin offering. See Gill on Num 7:16. . Numbers 7:47 num 7:47 num 7:47 num 7:47And for a sacrifice of peace offerings,.... See Gill on Num 7:17. Eliasaph the son of Deuel; see Num 1:14.

Verse 32

On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered. See Num 1:10. . Numbers 7:49 num 7:49 num 7:49 num 7:49His offering was one silver charger,.... See Gill on Num 7:13.

Verse 33

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14. . Numbers 7:51 num 7:51 num 7:51 num 7:51One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Verse 34

One kid of the goats for a sin offering. See Gill on Num 7:16. . Numbers 7:53 num 7:53 num 7:53 num 7:53And for a sacrifice of peace offerings,.... See Gill on Num 7:17. Elishama the son of Ammihud; see Num 1:10.

Verse 35

On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh. See Num 1:10.

Verse 36

His offering was one silver charger,.... See Gill on Num 7:13. . Numbers 7:56 num 7:56 num 7:56 num 7:56One golden spoon of ten shekels, full of incense. See Gill on Num 7:14.

Verse 37

One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15. . Numbers 7:58 num 7:58 num 7:58 num 7:58One kid of the goats for a sin offering. See Gill on Num 7:16.

Verse 38

And for a sacrifice of peace offerings,.... See Gill on Num 7:17. Gamaliel the son of Pedahzur; see Num 1:10.

Verse 39

On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered. See Num 1:11. . Numbers 7:61 num 7:61 num 7:61 num 7:61His offering was one silver charger,.... See Gill on Num 7:13.

Verse 40

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14. . Numbers 7:63 num 7:63 num 7:63 num 7:63One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Verse 41

One kid of the goats for a sin offering. See Gill on Num 7:16. . Numbers 7:65 num 7:65 num 7:65 num 7:65And for a sacrifice of peace offerings,.... See Gill on Num 7:17. Abidan the son of Gideoni; see Num 1:11.

Verse 42

On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered. See Num 1:12. . Numbers 7:67 num 7:67 num 7:67 num 7:67His offering was one silver charger,.... See Gill on Num 7:13.

Verse 43

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14. . Numbers 7:69 num 7:69 num 7:69 num 7:69One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Verse 44

One kid of the goats for a sin offering. See Gill on Num 7:16. . Numbers 7:71 num 7:71 num 7:71 num 7:71And for a sacrifice of peace offerings,.... See Gill on Num 7:17. Ahiezer the son of Ammishaddai; see Num 1:12.

Verse 45

On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered. See Num 1:13. . Numbers 7:73 num 7:73 num 7:73 num 7:73His offering was one silver charger,.... See Gill on Num 7:13.

Verse 46

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14. . Numbers 7:75 num 7:75 num 7:75 num 7:75One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Verse 47

One kid of the goats for a sin offering. See Gill on Num 7:16. . Numbers 7:77 num 7:77 num 7:77 num 7:77And for a sacrifice of peace offerings,.... See Gill on Num 7:17. Pagiel the son of Ocran; see Num 1:13.

Verse 48

On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered. See Num 1:15. . Numbers 7:79 num 7:79 num 7:79 num 7:79His offering was one silver charger,.... See Gill on Num 7:13.

Verse 49

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14. . Numbers 7:81 num 7:81 num 7:81 num 7:81One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Verse 50

One kid of the goats for a sin offering. See Gill on Num 7:16. . Numbers 7:83 num 7:83 num 7:83 num 7:83And for a sacrifice of peace offerings,.... See Gill on Num 7:17. Ahira the son of Enan; see Num 1:15.

Verse 51

This was the dedication of the altar by the princes,.... These the presents they made, and the offerings they offered when the altar first began to be made use of, after it had been anointed and sanctified for sacred service: in the day when it was anointed: this shows that it was not the precise and exact day of the setting up of the tabernacle, and the anointing of the altar, that the above presents and offerings were brought, since they were twelve successive days in bringing; but that the sense is, that about that time, or quickly after it was anointed, the princes dedicated it in the manner before described: twelve chargers of silver, twelve silver bowls, twelve spoons of gold; according to the number of the princes, and the tribes they were princes of; a noble instance both of devotion and piety, and of liberality and generosity; and is a standing example on record to all princes and great personages in all successive ages, to promote religion and godliness, by their own personal conduct and behaviour, and to encourage and support it by their generous benefactions and donations: the sum total of what they contributed is in this and the following verses given.

Verse 52

Each charger of silver weighing an hundred and thirty shekels, each bowl seventy,.... See Gill on Num 7:13, all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary; which amounted to 1,139 ounces and four drachms (k), which were worth about three hundred pounds of our money. (k) Vid. Scheuchzer. ut supra. (Physic. Sacr. vol. 2. p. 366.)

Verse 53

The golden spoons were twelve, full of incense,.... Which points at the use those spoons or cups were of, namely, to carry incense in them, such as were used on the day of atonement (l): weighing ten shekels apiece, after the shekel of the sanctuary; See Gill on Num 7:14, all the gold of the spoons was twenty shekels; which amounted to forty nine ounces, five drachms, scruples, and eight gains, worth about seventy five pounds of our money. (l) Misn. Yoma, c. 4, 4. & 5, 1.

Verse 54

All the oxen for the burnt offering were twelve bullocks,.... According to the number of the princes and their tribes, and so: the rams twelve, the lambs of the first year twelve; which were also for the burnt offering: with their meat offering; which always went along with the burnt offering: and the kids of the goats, for a sin offering, twelve; thus the twelve princes, and by them the twelve tribes, expressed their faith in Christ, the antitype of those sacrifices, and their hope of his coming into the world to be a sacrifice for sin, and of their atonement, reconciliation, peace, pardon, and salvation by him; see Act 26:6.

Verse 55

And all the oxen for the sacrifice of the peace offerings were twenty and four bullocks,.... Each prince bringing two: the rams sixty, the he goats sixty, the lambs of the first year sixty; five of each being brought by every prince; so that the whole number of beasts for peace offerings only, which were to feast with, were two hundred four: this was the dedication of the altar after that it was anointed; this clearly shows, that it was not the precise day the altar was anointed the dedication was made, but some little time after; even that the first prince brought his presents and offerings for the dedication of it.

Verse 56

And when Moses was gone into the tabernacle of the congregation, to speak with him,.... With God, to consult him on some affair or another, or to learn whether he had anything else to communicate to him, to be delivered to the children of Israel; or whether he had any directions and instructions to give him about the presents and gifts of the princes, since this seems to be immediately after their offerings: then he heard the voice of one speaking unto him; the Targum of Jonathan paraphrases it, the voice of the Spirit; but rather the voice of the Shechinah, or Word of God, the eternal "Logos", is what was heard; who in the fulness of time was to be made flesh, and dwell among men, and be heard, and seen, and handled by them; for as for the voice of the Father, the was not heard at any time, Joh 5:37, from off the mercy seat that was upon the ark of the testimony, from between the two cherubim; upon the ark in which the law was, called the testimony, was the mercy seat; over that were placed two cherubim shadowing it, and between these was the seat of the divine Majesty, which he had now taken, and from hence the voice of him speaking, was heard; which, as it follows upon the presents and offerings of the princes, may be interpreted, of the divine approbation and acceptance of them, since it was promised by the Lord to Moses, that upon their building a tabernacle for him he would dwell in it; and upon the making a mercy seat with the cherubim over the ark, he would there meet with Moses, and commune with him; all which being done to his mind he fulfils his promise: though it seems that at this time Moses did not go into the most holy place, only into the tabernacle of the congregation, the outward sanctuary, the court of the tabernacle; and there he heard the voice, as Jarchi observes, coming out of the most holy place, and from the mercy seat there, which was so loud, clear, and distinct, as to be well heard and understood by him; he supposes the voice went out from heaven to between the two cherubim, and from thence to the tabernacle of the congregation: and he spake unto him; what he spoke is not said, unless it is what follows in the next chapter. Next: Numbers Chapter 8

Verse 2

The presentation of six waggons and twelve oxen for the carriage of the materials of the tabernacle is mentioned first, and was no doubt the first thing that took place. The princes of Israel, viz., the heads of the tribe-houses (fathers' houses), or princes of the tribes (see Num 1:4.), "those who stood over those that were numbered," i.e., who were their leaders or rulers, offered as their sacrificial gift six covered waggons and twelve oxen, one ox for each prince, and a waggon for every two. צב עגלת, ἁμάξας λαμπηνίκας (lxx), i.e., according to Euseb. Emis., two-wheeled vehicles, though the Greek scholiasts explain λαμπήνη as signifying ἅμαξα περιφανής, βασιλικὴ and ῥέδιον περιφανὲς ὁ ἐστὶν ἅρμα σκεπαστόν (cf. Schleussner, Lex. in lxx s.v.), and Aquila, ἅμαξαι σκεπασταί, i.e., plaustra tecta (Vulg. and Rabb.). The meaning "litters," which Gesenius and De Wette support, can neither be defended etymologically, nor based upon צבּים in Isa 66:20.

Verse 4

At the command of God, Moses received them to apply them to the purposes of the tabernacle, and handed them over to the Levites, "to every one according to the measure of his service," i.e., to the different classes of Levites, according to the requirements of their respective duties.

Verse 7

He gave two waggons and four oxen to the Gershonites, and four waggons and eight oxen to the Merarites, as the former had less weight to carry, in the coverings and curtains of the dwelling and the hangings of the court, than the latter, who had to take charge of the beams and pillars (Num 4:24., Num 4:31.). "Under the hand of Ithamar" (Num 7:8); as in Num 4:28, Num 4:33. The Kohathites received no waggon, because it was their place to attend to "the sanctuary" (the holy), i.e., the holy things, which had to be conveyed upon their shoulders, and were provided with poles for the purpose (Num 4:4.).

Verse 10

Presentation of dedicatory gifts for the altar. - Num 7:10. Every prince offered "the dedication of the altar," i.e., what served for the dedication of the altar, equivalent to his sacrificial gift for the consecration of the altar, "on the day," i.e., at the time, "that they anointed it." "Day:" as in Gen 2:4. Moses was directed by God to receive the gifts from the princes on separate days, one after another; so that the presentation extended over twelve days. The reason for this regulation was not to make a greater display, as Knobel supposes, or to avoid cutting short the important ceremony of consecration, but was involved in the very nature of the gifts presented. Each prince, for example, offered, (1) a silver dish (kearah, Exo 25:29) of 130 sacred shekels weight, i.e., about 4 1/2 lbs.; (2) a silver bowl (mizrak, a sacrificial bowl, not a sacrificial can, or wine-can, as in Exo 27:3) of 70 shekels weight, both filled with fine flour mixed with oil for a meat-offering; (3) a golden spoon (caph, as in Exo 25:29) filled with incense for an incense-offering; (4) a bullock, a ram, and a sheep of a year old for a burnt-offering; (5) a shaggy goat for a sin-offering; (5) two oxen, five rams, five he-goats, and five sheep of a year old for a peace-offering. Out of these gifts the fine flour, the incense, and the sacrificial animals were intended for sacrificing upon the altar, and that not as a provision for a lengthened period, but for immediate use in the way prescribed. This could not have been carried out if more than one prince had presented his gifts, and brought them to be sacrificed on any one day. For the limited space in the court of the tabernacle would not have allowed of 252 animals being received, slaughtered, and prepared for sacrificing all at once, or on the same day; and it would have been also impossible to burn 36 whole animals (oxen, rams, and sheep), and the fat portions of 216 animals, upon the altar.

Verse 12

All the princes brought the same gifts. The order in which the twelve princes, whose names have already been given at Num 1:5-15, made their presentation, corresponded to the order of the tribes in the camp (ch. 2), the tribe-prince of Judah taking the lead, and the prince of Naphtali coming last. In the statements as to the weight of the silver kearoth and the golden cappoth, the word shekel is invariably omitted, as in Gen 20:16, etc. - In Num 7:84-86, the dedication gifts are summed up, and the total weight given, viz., twelve silver dishes and twelve silver bowls, weighing together 2400 shekels, and twelve golden spoons, weighing 120 shekels in all. On the sacred shekel, see at Exo 30:13; and on the probable value of the shekel of gold, at Exo 38:24-25. The sacrificial animals are added together in the same way in Num 7:87, Num 7:88.

Verse 89

Whilst the tribe-princes had thus given to the altar the consecration of a sanctuary of their God, through their sacrificial gifts, Jehovah acknowledged it as His sanctuary, by causing Moses, when he went into the tabernacle to speak to Him, and to present his own entreaties and those of the people, to hear the voice of Him that spake to him from between the two cherubim upon the ark of the covenant. The suffix in אתּו points back to the name Jehovah, which, though not expressly mentioned before, is contained implicite in ohel mod, "the tent of meeting." For the holy tent became an ohel mod first of all, from the fact that it was there that Jehovah appeared to Moses, or met with him (נועד, Exo 25:22). מדּבּר, part. Hithpael, to hold conversation. On the fact itself, see the explanation in Exo 25:20, Exo 25:22. "This voice from the inmost sanctuary of Moses, the representative of Israel, was Jehovah's reply to the joyfulness and readiness with which the princes of Israel responded to Him, and made the tent, so far as they were concerned, a place of holy meeting"' (Baumg.). This was the reason for connecting the remark in Num 7:89 with the account of the dedicatory gifts.

Verse 1

Here is the offering of the princes to the service of the tabernacle. Observe, I. When it was; not till it was fully set up, Num 7:1. When all things were done both about the tabernacle itself, and the camp of Israel which surrounded it, according to the directions given, then they began their presents, probably about the eighth day of the second month. Note, Necessary observances must always take place of free-will offerings: first those, and then these. II. Who it was that offered: The princes of Israel, heads of the house of their fathers, Num 7:2. Note, Those that are above others in power and dignity ought to go before others, and endeavour to go beyond them, in every thing that is good. The more any are advanced the more is expected from them, on account of the greater opportunity they have of serving God and their generation. What are wealth and authority good for, but as they enable a man to do so much the more good in the world? III. What was offered: six wagons, with each of them a yoke of oxen to draw them, Num 7:3. Doubtless these wagons were agreeable to the rest of the furniture of the tabernacle and its appurtenances, the best of the kind, like the carriages which great princes use when they go in procession. Some think that God, by Moses, intimated to them what they should bring, or their own consideration perhaps suggested to them to make this present. Though God's wisdom had ordained all the essentials of the tabernacle, yet it seems these accidental conveniences were left to be provided by their own discretion, which was to set in order that which was wanting (Tit 1:5), and these wagons were not refused, though no pattern of them was shown to Moses in the mount. Note, It must not be expected that the divine institution of ordinances should descend to all those circumstances which are determinable, and are fit to be left alterable, by human prudence, that wisdom which is profitable to direct. Observe, No sooner is the tabernacle fully set up than this provision is made for the removal of it. Note, Even when we are but just settled in the world, and think we are beginning to take root, we must be preparing for changes and removes, especially for the great change. While we are here in this world, every thing must be accommodated to a militant and movable state. When the tabernacle was framing, the princes were very generous in their offerings, for then they brought precious stones, and stones to be set (Exo 35:27), yet now they bring more presents. Note, Those that have done good should study to abound therein yet more and more, and not be weary of well-doing. IV. How the offering was disposed of, and what use was made of it: the wagons and oxen were given to the Levites, to be used in carrying the tabernacle, both for their ease (for God would not have any of his servants overburdened with work), and for the more safe and right conveyance of the several parts of the tabernacle, which would be best kept together, and sheltered from the weather, in wagons. 1. The Gershonites, that had the light carriage, the curtains and hangings, had but two wagons, and two yoke of oxen (Num 7:7); when they had loaded these, they must carry the rest, if any remained, upon their shoulders. 2. The Merarites, that had the heavy carriage, and that which was most unwieldy, the boards, pillars, sockets, etc., had four wagons, and four yoke of oxen allotted them (Num 7:8); and yet, if they had not more wagons of their own, they would be obliged to carry a great deal upon their backs too, for the silver sockets alone weighed 100 talents, which was above four tons, and that was enough to load four wagons that were drawn but by one yoke of oxen a-piece. But each socket being a talent weight, which is about a man's burden (as appears, Kg2 5:23) probably they carried those on their backs, and put the boards and pillars into the wagons. Observe here, How God wisely and graciously ordered the most strength to those that had the most work. Each had wagons according to their service. Whatever burden God in his providence lays upon us, he will by his sufficient grace proportion the strength to it, Co1 10:13. 3. The Kohathites, that had the most sacred carriage, had no wagons at all, because they were to carry their charge upon their shoulders (Num 7:9), with a particular care and veneration. When in David's time they carried the ark in a cart, God made them to know to their terror, by the death of Uzza, that they did not seek him in the due order. See Ch1 15:13.

Verse 10

We have here an account of the great solemnity of dedicating the altars, both that of burnt-offerings and that of incense; they had been sanctified before, when they were anointed (Lev 8:10, Lev 8:11), but now they were handselled, as it were, by the princes, with their free-will offerings. They began the use of them with rich presents, great expressions of joy and gladness, and extraordinary respect to those tokens of God's presence with them. Now observe here, I. That the princes and great men were first and forwardest in the service of God. Those that are entitled to precedency should go before in good works, and that is true honour. Here is an example to the nobility and gentry, those that are in authority and of the first rank in their country; they ought to improve their honour and power, their estate and interest, for the promoting of religion, and the service of God, in the places where they live. It is justly expected that those who have more than others should do more good than others with what they have, else they are unfaithful stewards, and will not make up their account with joy. Nay, great men must not only with their wealth and power assist and protect those that serve God, but they must make conscience of being devout and religious themselves, and employing themselves in the exercises of piety, which will greatly redound to the honour of God (Psa 138:4, Psa 138:5), and have a good influence upon others, who will be the more easily persuaded to acts of devotion when they see them thus brought into reputation. It is certain that the greatest of men is less than the least of the ordinances of God; nor are the meanest services of religion any disparagement to those that make the greatest figure in the world. II. The offerings they brought were very rich and valuable, so rich that some think there was not so great a difference in estate between them and others as that they were able to bear the expense of them themselves, but that the heads of each tribe contributed to the offering which their prince brought. 1. They brought some things to remain for standing service, twelve large silver dishes, each about sixty ounces weight, as many large silver cups, or bowls, of about thirty-five ounces - the former to be used for the meat-offerings, the latter for the drink-offerings - the former for the flesh of the sacrifices, the latter for the blood. The latter was God's table (as it were), and it was fit that so great a King should be served in plate. The golden spoons being filled with incense were intended, it is probable, for the service of the golden altar, for both the altars were anointed at the same time. Note, In works of piety and charity we ought to be generous according as our ability is. He that is the best should be served with the best we have. The Israelites indeed might well afford to part with their gold and silver in abundance to the service of the sanctuary, for they needed it not to buy meat and victual their camp, being daily fed with bread from heaven; nor did they need it to buy land, or pay their army, for they were shortly to be put in possession of Canaan. 2. They brought some things to be used immediately, offerings of each sort, burnt-offerings, sin-offerings, and a great many peace-offerings (on part of which they were to feast with their friends), and the meat-offerings that were to be annexed to them. Hereby they signified their thankful acceptance of, and cheerful submission to, all those laws concerning the sacrifices which God had lately by Moses delivered to them. And, though it was a time of joy and rejoicing, yet it is observable that still in the midst of their sacrifices we find a sin-offering. Since in our best services we are conscious to ourselves that there is a mixture of sin, it is fit that there should be even in our most joyful services a mixture of repentance. In all our approaches to God, we must by faith have an eye to Christ as the great sin-offering, and make mention of him. 3. They brought their offerings each on a separate day, in the order that they had been lately put into, so that the solemnity lasted twelve days. So God appointed (Num 7:11): They shall bring their offering, each prince on his day, and so they did. One sabbath must needs fall within the twelve days, if not two, but it should seem they did not intermit on the sabbath, for it was holy work, proper enough for a holy day. God appointed that it should thus be done on several days, (1.) That solemnity might be prolonged, and so might be universally taken notice of by all Israel, and the remembrance of it more effectually preserved. (2.) That an equal honour might thereby be put upon each tribe respectively; in Aaron's breast-plate each had his precious stone, so in this offering each had his day. (3.) Thus it would be done more decently and in order; God's work should not be done confusedly, and in a hurry; take time, and we shall have done the sooner, or at least we shall have done the better. (4.) God hereby signified how much pleased he is, and how much pleased we should be, with the exercises of piety and devotion. The repetition of them should be a continual pleasure to us, and we must not be weary of well doing. If extraordinary service be required to be done for twelve days together, we must not shrink from it, nor call it a task and a burden. (5.) The priests and Levites, having this occasion to offer the same sacrifices, and those some of every sort, every day, for so many days together, would have their hands well set in, and would be well versed in the laws concerning them. (6.) The peace-offerings were all to be eaten the same day they were offered, and two oxen, five rams, five he-goats, and five lambs, were enough for one day's festival; had there been more, especially if all had been brought on one day, there might have been danger of excess. The virtue of temperance must not be left, under pretence of the religion of feasting. 4. All their offerings were exactly the same, without any variation, though it is probable that neither the princes nor the tribes were all alike rich; but thus it was intimated that all the tribes of Israel had an equal share in the altar, and an equal interest in the sacrifices that were offered upon it. Though one tribe was posted more honourably in the camp than another, yet they and their services were all alike acceptable to God. Nor must we have faith of our Lord Jesus Christ with respect to persons, Jam 2:1. 5. Nahshon, the prince of the tribe of Judah, offered first, because God had given that tribe the first post of honour in the camp; and the rest of the tribes acquiesced, and offered in the same order in which God had appointed them to encamp. Judah, of which tribe Christ came, first, and then the rest; thus, in the dedication of souls to God, every man is presented in his own order, Christ the first-fruits, Co1 15:23. Some observe that Nahshon is the only one that is not expressly called a prince (Num 7:12), which the Jews give this account of: he is not called a prince, that he might not be puffed up because he offered first; and all the others are called princes because they (though some of them of the elder house) submitted, and offered after him. Or, because the title of prince of Judah did more properly belong to Christ, for unto him shall the gathering of the people be. 6. Though the offerings were all the same, yet the account of them is repeated at large for each tribe, in the same words. We are sure there are no vain repetitions in scripture; what then shall we make of these repetitions? Might it not have served to say of this noble jury that the same offering which their foreman brought each on his day brought likewise? No, God would have it specified for each tribe: and why so? (1.) It was for the encouragement of these princes, and of their respective tribes, that each of their offerings being recorded at large no slight might seem to be put upon them; for rich and poor meet together before God. (2.) It was for the encouragement of all generous acts of piety and charity, by letting us know that what is so given is lent to the Lord, and he carefully records it, with every one's name prefixed to his gift, because what is so given he will pay again, and even a cup of cold water shall have its reward. He is not unrighteous, to forget either the cost or the labour of love, Heb 6:10. We find Christ taking particular notice of what was cast into the treasury, Mar 12:41. Though what is offered be but little, though it be a contribution to the charity of others, yet if it be according to our ability it shall be recorded, that it may be recompensed in the resurrection of the just. 7. The sum total is added at the foot of the account (Num 7:84-88), to show how much God was pleased with the mention of his freewill-offerings, and what a great deal they amounted to in the whole, when every prince brought in his quota! How greatly would the sanctuary of God be enriched and beautified if all would in their places do their part towards it, by exemplary purity and devotion, extensive charity, and universal usefulness! 8. God signified his gracious acceptance of these presents that were brought him, by speaking familiarly to Moses, as a man speaks to his friend, from off the mercy-seat (Num 7:89, Num 12:8); and in speaking to him he did in effect speak to all Israel, showing them this token for good, Psa 103:7. Note, By this we may know that God hears and accepts our prayers if he gives us grace to hear and receive his word, for thus our communion with him is maintained and kept up. I know not why we may not suppose that upon each of the days on which these offerings were brought (probably while the priests and offerers were feasting upon the peace-offerings) Moses was in the tabernacle, receiving some of those laws and orders which we have already met with in this and the foregoing book. And here the excellent bishop Patrick observes that God's speaking to Moses thus by an audible articulate voice, as if he had been clothed with a holy body, might be looked upon as an earnest of the incarnation of the Son of God in the fulness of time, when the Word should be made flesh, and speak in the language of the sons of men. For, however God at sundry times and in divers manners spoke unto the fathers, he has in these last days spoken unto us by his Son. And that he who now spoke to Moses, as the shechinah or divine Majesty, from between the cherubim, was the eternal Word, the second person in the Trinity, was the pious conjecture of many of the ancients; for all God's communion with man is by his Son, by whom he made the world, and rules the church, and who is the same yesterday, today, and for ever.

Verse 1

7:1-89 This detailed description of offerings presented by Israel’s twelve tribes at the dedication of the Tabernacle includes the dedicatory gifts brought on twelve successive days.

7:1 The day Moses set up the Tabernacle was the first day of the second year after the Exodus (Exod 40:1-2). • Once Moses finished setting up the Tabernacle, he anointed and set apart (or consecrated) its furnishings, the altar, and its utensils (cp. Exod 40:9-10; Lev 8:10-11). As the locus of sacrifice, the altar held special importance among the sacred furniture.

Verse 2

7:2-9 The same tribal leaders that assisted in the registration of ch 1 are found in 7:2-3. The non-Levitical tribes supplied the Gershonites and Merarites with the wagons and oxen needed to transport the heavy structural components of the Tabernacle and other items (cp. ch 4). • These vehicles and draft animals were the first offerings from the Hebrew tribes (7:2); these practical gifts were accompanied by more elaborate dedicatory offerings that were also presented by the tribal leaders (7:10, 12-83).

Verse 9

7:9 A later Israelite attempt to transport the Ark by cart ended in tragedy (1 Sam 6:8, 11; 2 Sam 6:3, 6-7).

Verse 10

7:10-11 In addition to the wagons and oxen, the tribal leaders also presented gifts of silver and gold vessels and other religious offerings for the altar at the time it was anointed. Beginning with the tribe of Judah, the tribal leaders brought these gifts to the Tabernacle on twelve consecutive days. The gifts came from items collected from the Egyptians when Israel departed from Egypt (cp. Exod 12:35-36; 25:3).

Verse 12

7:12-83 One by one, the tribal leaders brought their dedicatory gifts and offerings until the entire Hebrew confederation had participated. The repetitious pattern of describing each tribal gift emphasizes the communal nature of this ceremony; all tribes played a role in consecrating their place of worship. The detailed listing might reflect the meticulous record keeping of an archive or ledger. As noted in the record for each tribe, the silver vessels contained grain offerings, and the gold vessels held incense. Every tribe also brought animals as a burnt offering, a sin offering, and a peace offering, as specified in Leviticus.

Verse 84

7:84-88 The gifts and offerings of each tribe having been described, this paragraph tabulates these expensive containers, their offerings and incense, and the sacrificial animals. These large and costly gifts and sacrifices drew attention to the importance of the altar, the Tabernacle, and the God who was served there. The sacrifices were required by law; the Hebrews presented the special gifts with a generous spirit.

Verse 89

7:89 Once the Tabernacle had been dedicated and set apart as holy, it was the center of divine revelation. There Moses spoke with God, God’s will was disclosed, and his presence came to rest (Lev 16:2, 13-17). Such communication emanated from the Ark of the Covenant between the two cherubim above the Ark’s cover, also known as the “mercy seat” (cp. Exod 25:17-22). • For the Israelites, this was the special place associated with atonement, even as the Cross has assumed that significance in Christian faith (see Heb 9–10, especially Heb 9:5). God’s voice, as heard by Moses the mediator, fulfilled the expectation established by Exod 25:22 and Num 30:6. The Lord’s presence guaranteed the holiness of Israel’s wilderness sanctuary.