NUMBERS 7 COMMENTARYEDITED BY GLENN PEASE

Offerings at the Dedication of the Tabernacle1 When Moses finished setting up the tabernacle, he anointed and consecrated it and all its furnishings. He also anointed and consecrated the altar and all its utensils.

BARNES, "On the day that - i. e. “at the time that,” compare Gen_2:4. The presentation of the gifts in fact occupied twelve days, as the sequel shows.

The enactments set forth in the chapters from Lev. 10 to Num. 6 inclusive, were doubtless promulgated at various times between the consecration of the tabernacle and the departure from Sinai, but are for convenience set out connectedly. The contents of the present chapter are accordingly placed after them. The order pursued throughout is justly noted as one which would naturally suggest itself to a narrator who was contemporary with the events.

CLARKE, "On the day that Moses had fully set up the tabernacle - The transactions mentioned in this chapter took place on the second day of the second month of the second year after their departure from Egypt; and the proper place of this account is immediately after the tenth chapter of Leviticus.

GILL, "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

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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. HENRY, "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.JAMISON, "Num_7:1-89. The princes’ offerings.the day that Moses had fully set up the tabernacle — Those who take the word “day” as literally pointing to the exact date of the completion of the tabernacle, are under a necessity of considering the sacred narrative as disjointed, and this portion of the history from the seventh to the eleventh chapters as out of its place - the chronology requiring that it should have immediately followed the fortieth chapter of Exodus, which relates that the tabernacle was reared on the first day of the first month of the second year [Exo_40:17]. But that the term “day” is used in a loose and indeterminate sense, as synonymous with time, is evident from the fact that not one day but several days were occupied with the transactions about to be described. Song that this chapter stands in its proper place in the order of the history; after the tabernacle and its instruments (the altar and its vessels) had been anointed (Lev_8:10), the Levites separated to the sacred service - the numbering of the people, and the disposal of the tribes about the tabernacle, in a certain order, which was observed by the princes in the presentation of their offerings. This would fix the period of the imposing ceremonial described in this chapter about a month after the completion of the tabernacle.

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K&D, "Presentation of Dedicatory Gifts by the Princes of the Tribes. - Num_7:1. This presentation took place at the time (ם when Moses, after having completed the (יerection of the tabernacle, anointed and sanctified the dwelling and the altar, together with their furniture (Lev_8:10-11). Chronologically considered, this ought to have been noticed after Lev_8:10. But in order to avoid interrupting the connection of the Sinaitic laws, it is introduced for the first time at this point, and placed at the head of the events which immediately preceded the departure of the people from Sinai, because these gifts consisted in part of materials that were indispensably necessary for the transport of the tabernacle during the march through the desert. Moreover, there was only an interval of at the most forty days between the anointing of the tabernacle, which commenced after the first day of the first month (cf. Exo_40:16 and Lev_8:10), and lasted eight days, and the departure from Sinai, on the twentieth day of the second month (Num_10:11), and from this we have to deduct six days for the Passover, which took place before their departure (Num_9:1.); and it was within this period that the laws and ordinances from Lev 11 to Num 6 had to be published, and the dedicatory offerings to be presented. Now, as the presentation itself was distributed, according to Num_7:11., over twelve or thirteen days, we may very well assume that it did not entirely precede the publication of the laws referred to, but was carried on in part contemporaneously with it. The presentation of the dedicatory gifts of one tribe-prince might possibly occupy only a few hours of the day appointed for the purpose; and the rest of the day, therefore, might very conveniently be made use of by Moses for publishing the laws. In this case the short space of a month and a few days would be amply sufficient for everything that took place.

CALVIN, "1.And it came to pass on the day that Moses This was the second contribution of the people, after the completion of the Tabernacle; for although mention is only made of the princes, it is probable that each of them presented what the whole tribe had subscribed, since there was no private person at that time wealthy enough to give so much gold and silver of his own. Let it be understood, then, that they brought in the name, and at the desire of all, what they had received from the members of their respective tribes. Before, however, I proceed any further, it must be remarked that the sacrifices were not killed, before the sanctuary was anointed. Moses himself is said to have anointed it, as he had his brother Aaron; for the exposition of some, that what properly applies to Aaron is attributed to his brother, does not appear to be sound. We have said elsewhere that God thus freely used the visible signs, in order that He might by no means bind the grace of the Spirit to particular persons. When Moses, therefore, who was not anointed himself, anointed both the sanctuary and the priest, it was manifestly shewn that the efficacy of consecration did not emanate from himself, inasmuch as He could not give of his own that which he did not possess. Consequently the entire virtue and utility of signs depend on the command of God. We have elsewhere seen why it was necessary to consecrate the tabernacle, the altar, and all the vessels by a sacred anointing. Here let us only observe, that the connection of the two words anointing and sanctifying is not superfluous: that we may understand that the symbol of the oil was not vain and inefficacious, but that true spiritual sanctity was annexed to it; for

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God institutes nothing in vain, but, by filling what He typifies with the secret influence of the Spirit, He effectually proves Himself to be true. It is said that the princes were set “over them that were numbered,” i.e., after the people were numbered, and separated into their several divisions, these were chosen as the chiefs of the tribes. The exposition which some give, that they assisted when the people were numbered, in my opinion, is far-fetched.

COFFMAN, "This remarkable chapter is not "the longest chapter in the Bible,"[1] because it is far exceeded in length by Psalms 119. However, it is the longest in the Pentateuch, having 89 verses.Critical comments focus upon the first verse which has, "It came to pass on the day that Moses made an end of setting up the tabernacle ... etc." The problem with this is alleged to be the "inaccuracy" of that date, but the critics have simply misunderstood the meaning of "on that day," which has simply the meaning of "in that period of time." Exactly the same thing is observable in Genesis 2:4. "In the day that God made earth and heaven." "Day" in that passage, as also in this one, refers merely to a connection with that period of history and should not be understood as a "day" chronologically pinpointed. There was not "one day" in creation; there were six! Many discerning scholars have commented on this.This is not a specific day. The meaning is simply that after Moses had completed the setting up, and anointing, etc., then the princes offered their offerings (Numbers 7:88).[2] "Day," here, must be taken in a general sense, meaning "about that time."[3] The majority of commentators today read "day" here as in Genesis 2:4, as meaning "at that time."[4]Only those commentators trying to find a "contradiction" in the sacred text have trouble understanding what is meant here. The Mosaic authorship is NOT here compromised in any manner. Not only certain words (as in Numbers 7:10), but the exceedingly tedious repetition are all marks of the period about 1460 B.C., being altogether atypical of anything that could have been produced by a post-exilic priesthood.The master theme of this chapter is that of the gifts of the princes of Israel for the dedication of the holy altar. They also provided the covered wagons that would be needed momentarily in the departure of Israel from Sinai. In fact, it appears that that impending departure might have been the very occasion, as well as the motivation, for the contribution of the wagons that would be needed in moving the heavier elements of the tabernacle."And it came to pass on the day that Moses had made an end of setting up the tabernacle, and had anointed it and sanctified it, and all the furniture thereof, and the altar and all the vessels thereof, and had anointed them and sanctified them; that the princes of Israel, the heads of their fathers' houses, offered. These were the

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princes of the tribes, these are they that were over them that were numbered: and they brought their oblation before Jehovah, six covered wagons, and twelve oxen; a wagon for every two of the princes, and for each one an ox: and they presented them before the tabernacle."The notion that all that Moses is said to have done in Numbers 7:1 took place on a single day is an error. "Day" here does not mean to imply that all of that procedure was a one-day affair. (See the chapter introduction.)That the exact time of the events of this chapter was a few days later, even than the numbering (Numbers 1), is proved by these princes being mentioned in Numbers 7:2 as precisely the ones who had participated in the numbering. Likewise, in the later Numbers 7:12-82, the princes appeared with their gifts in the exact order of their marching formation given in Numbers 2. Despite all this, the total time elapsed between the events of Sinai and the departure of Israel was only a matter of about six weeks, and there is nothing very remarkable in the speaking of that whole period as "the day.""And they brought their oblation before Jehovah ..." This was a free-will thing on their part, no commandment to this effect having been given. It appears likely that these leaders of Israel, anticipating the march into the land of Canaan, expected to be beginning soon, decided to expedite the transfer of the tabernacle by these contributions of wagons and oxen."Covered wagons ..." Some recent translations reject this rendition, but the rendition here still is preferable. "Gesenius and DeWette translate `litter wagons,' but this cannot be defended etymologically, nor based on Isaiah 66:20."[5] "`Covered wagons' has good authority. R. K. Harrison noted that ox-drawn wagons were used regularly in Syria by the Pharaohs from the times of Tuthmosis III (1470 B.C.) onwards for several centuries. (See R. K. Harrison's Introduction to the O.T., p. 263)."[6]

BENSON, "Numbers 7:1. On the day that Moses had fully set up the tabernacle — Which he did on the first day of the first month of the second year after their coming out of Egypt, Exodus 40:17-18. Here we may observe, as in many other places, particularly Genesis 2:4; Genesis 35:3, that day is put for an indefinite time, and on the day is a Hebraism signifying about, or after such a time, (see Numbers 7:84; Numbers 7:88.) Therefore, it might be better rendered, What time Moses had fully set up, &c.; for the offerings here mentioned were made in the second month of the second year after the tabernacle and altar and all other instruments thereof were anointed, as is here expressed; after the Levites were separated to the service of the tabernacle, and appointed to their several works, which was about a month after the tabernacle was erected; after the numbering of the people, (chap. 1,) when the princes here employed in the offerings were first constituted; and after the

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disposal of the tribes about the tabernacle, the order of which is here observed in the time of their offerings.

EBC, "SANCTUARY AND PASSOVER1. THE OFFERINGS OF THE PRINCESNumbers 7:1-89THE opening verses of the chapter seem to imply that immediately after the erection of the tabernacle the gifts of the princes were brought by way of thank offering. The note of time, "on the day that Moses had made an end of setting up the tabernacle," appears very precise. It has been made a difficulty that, according to the narrative of Exodus, a considerable time had elapsed since the work was finished. But this account of the oblations of the princes, like a good many other ancient records incorporated in the present book, has a place given it from the desire to include everything that seemed to belong to the time of the wilderness. All incidents could not be arranged in consecutive order, because, let us suppose, the Book of Exodus to which this and others properly belonged was already complete. Numbers is the more fragmentary book. The expression, "on the day," must apparently be taken in a general sense as in Genesis 2:4 "These are the generations of the heavens and of the earth in the day that the Lord God made earth and heaven." In Numbers 9:15 the same note of time. "on the day that the tabernacle was reared up," marks the beginning of another reminiscence or tradition. The setting up of the tabernacle and consecration of the altar gave occasion presumably for this manifestation of generosity. But the offerings described could not be provided immediately; they must have taken time to prepare. Golden spoons of ten shekels’ weight were not to be found ready-made in the camp; nor were the oil and fine flour to be had at a day’s notice. Of course the gifts might have been prepared in anticipation.The account of the bringing of the offerings by the princes on twelve successive days, one Sabbath at least included, gives the impression of a festival display. The narrator dwells with some pride on the exhibition of religious zeal and liberality, a fine example set to the people by men in high position. The gifts had not been asked by Moses; they were purely voluntary. Considering the value of precious metals at the time, and the poverty of the Israelites, they were handsome, though not extravagant. It is estimated that the gold and silver of each prince would equal in value about seven hundred and thirty of our shillings, and so the whole amount contributed, without regarding the changed value of the metals, would be equivalent to some four hundred and thirty-eight pounds sterling. In addition there were the fine flour and oil, and the bullocks, rams, lambs, and kids for sacrifice.It is an obvious remark here that spontaneous liberality has in the very form of the narrative the very highest commendation. Nothing could be more fitted to create in the minds of the people respect for the sanctuary and the worship associated with it

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than this hearty dedication of their wealth by the heads of the tribes. As the people saw the slow processions moving day by day from the different parts of the camp, and joined in raising their hallelujahs of joy and praise, a spirit of generous devotion would be kindled in many hearts. It appears a singular agreement that each prince of a tribe gave precisely the same as his neighbour. But by this arrangement one was not put to shame by the greater liberality of another. Often, as we know, there is in giving, quite as much of human rivalry as of holy generosity. One must not be outdone by his neighbour, would rather surpass his neighbour. Here all appears to be done in the brotherly spirit.Does the author of Numbers present an ideal for us to keep in view in our dedication of riches to the service of the Gospel? It was in full accord with the symbolic nature of Hebrew religion that believers should enrich the tabernacle and give its services an air of splendour. Almost the only way for the Israelites to honour God in harmony with their separation from others as His people, was that of making glorious the house in which He set His name, the whole arrangements for sacrifice and festival and priestly ministration. In the temple of Solomon that idea culminated which on this occasion fixed the value and use of the princes’ gifts. But under Christianity the service of God is the service of mankind. When the thought and labour of the disciples of Christ are devoted to the needs of men there is a tribute to the glory of God. "It has been said-it is true-that a better and more honourable offering is made to our Master in ministry to the poor, in extending the knowledge of His name, in the practice of the virtues by which that name is hallowed, than in material gifts to His temple. Assuredly it is so: woe to all who think that any other kind or manner of offering may in any way take the place of these." The decoration of the house used for worship, its stateliness and charm, are secondary to the upbuilding of that temple of which believing men and women are the eternal stones, for basement, pillar, and wall. In the development of Judaism the temple with its costly sacrifices and ministries swallowed up the means and enthusiasm of the people. Israel recognised no duty to the outside world. Even its prophets, because they were not identified with the temple worship, were in the main neglected and left to penury. It is a mistaken use of the teaching of the Old Testament to take across its love of splendour in sanctuary and worship, while the spread of Christian truth abroad and among the poor is scantily provided for.But the liberality of the leaders of the tribes, and of all who in the times of the old covenant gave freely to the support of religion, stands before us today as a noble example. In greater gratitude for a purer faith, a larger hope, we should be more generous. Devoting ourselves first as living sacrifices, holy and acceptable to God, we should count it an honour to give in proportion to our ability. One after another, every prince, every father of a family, every servant of the Lord, to the poorest widow, should bring a becoming gift.The chapter closes with a verse apparently quite detached from the narrative as well as from what follows, which, however, has a singular importance as embodying the law of the oracle. "And when Moses went into the tent of meeting to speak with

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Him, then he heard the Voice speaking unto him from above the mercy-seat that was upon the ark of the testimony, from between the two cherubim: and he spake unto Him." At first this may seem exceedingly anthropomorphic. It is a human voice that is heard by Moses speaking in response to his inquiries. One is there, in the darkness behind the veil, who converses with the prophet as friend communicates with friend. Yet, on reflection, it will be felt that the statement is marked by a grave idealism and has an air of mystery befitting the circumstances. There is no form or visible manifestation, no angel or being in human likeness, representing God. It is only a Voice that is heard. And that Voice, as proceeding from above the mercy-seat which covered the law, is a revelation of what is in harmony with the righteousness and truth, as well as the compassion, of the Unseen God. The separateness of Jehovah is very strikingly suggested. Here only, in this tent of meeting, apart from the common life of humanity, can the one prophet-mediator receive the sacred oracles. And the veil still separates even Moses from the mystic Voice. Yet God is so akin to men that He can use their words, make His message intelligible through Moses to those who are not holy enough to hear for themselves, but are capable of responding in obedient faith.Whatever is elsewhere said in regard to the Divine communications that were given through Moses must be interpreted by this general statement. The revelations to Israel came in the silence and mystery of this place of audience, when the leader of the people had withdrawn from the bustle and strain of his common tasks. He must be in the exalted mood this highest of all offices requires. With patient, earnest soul he must wait for the Word of God. There is nothing sudden, no violent flash of light on the ecstatic mind. All is calm and grave.

PETT, "Verse 1-2Chapter 7 The Offerings of the Princes.The Princes Offer Their Gifts and Offerings for the Maintaining of the Holiness of the Sanctuary and For The Dedication of the Altar (Numbers 7:1-88).The offerings of the princes for the carriage and maintenance of the Sanctuary and for the dedication of the altar complete the activity of Yahweh’s people in making the camp pure and holy. The covered wagons would protect the holiness of the Sanctuary. The dedication of the altar would contribute to its holiness and ensure its continuation. So the people as a whole, individuals, priests and now princes will have all made their contribution to the holiness of the camp. All would now be set to receive Yahweh’s response.What is described here took place even before the numbering of Israel. But Moses was determined to ensure that it was recognised that the princes partook in the purification of the camp. Princes, priests and people all had to be seen as involved together. All God’s people were at one in the work.

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The presentation of this information about the wagons here also helps to explain Numbers 4. This was how the Levites would convey the great bulk of the Tabernacle. Thus although chronologically it is slightly ‘out of order’, it fits perfectly into the pattern, and leads on into the response of the King in Numbers 7:89. Chronology was usually not seen as important. What mattered was the presentation of the message in order to present its full significance.The Princes Make Their Offerings Once Moses Has Anointed And Sanctified The Dwellingplace.Numbers 7:1‘And it came about on the day that Moses had made an end of setting up the dwellingplace (tabernacle), and had anointed it and sanctified it, and all its furniture, and the altar and all its vessels, and had anointed them and sanctified them.’This happened on the day that Moses had made an end of setting up the Dwellingplace, and had anointed and sanctified it with all its furniture (see Exodus 40:2). He had also set up the altar and all connected with it, and had anointed and sanctified them. They had all been set apart exclusively for Yahweh. That this setting apart was accepted would come out in Numbers 7:89.The atmosphere in the camp would have been electric as they gazed at the new newly-consecrated Dwellingplace of Yahweh. Later on in that day they would see the cloud of Yahweh descend on it and the glory of Yahweh fill it. It was one month before the numbering was commanded. Before that numbering the altar had to be dedicated and the second Passover observed.

PULPIT, "THE OFFERINGS OF THE PRINCES (Numbers 7:1-89).Numbers 7:1On the day that Moses had fully set up the tabernacle. This expression, "on the day", has given rise to considerable difficulty. Strictly speaking it should mean the first day of the first month of the second year (Exodus 40:17); and so the Targum of Palestine, "It was on the day which begins the month Nisan." It is, however, quite clear from the narrative itself, as well as from its position, that the offerings were not actually made until after the taking of the census and the distribution of their respective duties to the Levitical families, i.e; until the eve of the departure from Sinai. Moreover, since the same phrase, ְּביֹום, occurs in Numbers 7:10, it is certain that it cannot apply to the actual presentation of the offerings, which was spread over twelve days (Numbers 7:11 ). The majority, therefore, of the commentators would read ְּביֹום here as in Genesis 2:4, "at the time." It is, however, impossible to

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admit that there is any similarity whatever between the two passages. In Genesis 2:4the context itself, as well as the subject matter, oblige us to understand the phrase in the looser sense; but in a plain historical account such as the present the obligation is all the other way. Either the date here given is a mistake (which, on any supposition, is most improbable), or it must be referred to the intention and inception of the princely offerings, the actual presentation being made at the time indicated in the narrative, i.e; in the first half of the second month. And had anointed it. From Le Genesis 8:10, as compared with Exodus 40:35, it would rather appear that Moses did not anoint the tabernacle on the day it was set up, but on some subsequent day. It is, however, a mistake to suppose that the tabernacle and the holy things were anointed through seven successive days: the statement in Le

35-8:33 refers only to the consecration of the priests. Since the anointing of the tabernacle was connected with the setting of it up, as the last act of one ceremonial, and was only unavoidably postponed, there is nothing remarkable in the two things being spoken of as if they had taken place on one and the same day.

BI 1-4, "The princes of Israel . . . brought their offering.The offering of the princesThe offering of the princes is set out by certain circumstances, of the time when they offered, when Moses had fully set up the tabernacle and had sanctified it, &c., of the persons which offered, the princes of the tribes, the heads of the house of their fathers, and of the place where they are offered, it was before the Lord. Then their offering is described by the particulars that were offered, which is performed jointly or severally. The doctrine from hence is this, that a good work begun, especially furthering God’s worship, is not to be intermitted until it be brought to perfection. We see this in Ezr_5:1-2; Ezr_6:14. The like zeal and forwardness we see in Neh_4:3-4, &c. The apostle persuading the Corinthians to liberality toward the saints, willeth them readily to perform that which they had willingly begun. The reasons are plain.

1. The God of heaven will prosper weak beginnings if there be a readiness and cheerfulness in us. This should be a great encouragement unto us, as it was to Nehemiah (Neh_2:20).2. If we look back we are not apt to God’s kingdom (Luk_9:62). If we give over we lose our labour, we miss our reward.3. It is better not to begin than, having begun, not to proceed; better never to lay the first stone in the building than, having laid a good foundation, not to make an end, because it will be said to our reproach (Luk_14:30).1. This serves, first, to reprove such as give over their profession, resting in a good work begun and in weak and small beginnings.2. Secondly, it reproveth such as stand at a stay, such as neither go forward nor backward, but are always the same men, and look where you left them, there you shall be sure to find them. These are earthly minded and savour only of the earth.3. Thirdly, such deserve to be reproved who hate those that go before and beyond them in the duties of piety, in gifts of knowledge and understanding.

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4. Fourthly, it is our duty to proceed in sanctification, and labour to bring forth fruit evermore in old age (Psa_92:15). (W. Attersoll.)

Suitable offerings for God’s houseWhy do they offer chariots, and oxen to draw them? Because these things were fit and good for the use of the tabernacle, to carry at removes such things as were to be carried, and to carry them dry. Learn by it that good hearts to Godward do not only give, but they give fit things, such as are most requisite for the service of God, the comeliness of His Church, the use of the minister, and the benefit of the whole congregation; yea, they to this end cast their heads, and observe what is wanting; what would do wall if it were had, what is now unseemly, and what would be more seemly for the reverence of God’s house, giving themselves no rest till either by themselves, at their own private charge, or by the parish at their public charge, such things be prepared. They are affected to God’s houses, as others are to their own, who are ever decking them with all necessaries till they are to their liking. Such a virtue as I may boldly say, God would sooner cease to be God, which we know is impossible, than forget to reward it. Do we remember in our own houses who gave us this and who gave us that, of plate, of household, of ornaments, or whatsoever, and will God forget in His house who gave anything for the necessary use, or greater beautifying it? We cannot think it, and our consciences tell us it cannot be. But even a thousand times more will God respect such love than any man can do. Make use of it then, I beg of you, and so show your heart to God in adorning His house and advancing His service, as living and dying He may fill your heart with His sweet comforts for it, bless you, and bless your friends after you, which He will do, even as He is God. (Bp. Babington.)

Princely liberality:A wealthy European monarch has been fired with enthusiasm for Africa. When I visited King Leopold I asked him, “What makes you so earnest about Africa?” I was touched with his reply. He said, “You know God took away from me my son, my only son, and then He laid Africa upon my heart. I am not spending the revenue of Belgium on it, but my own private resources, and I have made arrangements that when I die this civilising and evangelising work in Africa shall still go on.” At the present time the king is expending £80,000 a year in Africa out of his private purse. (Grattan Guinness.)

Princely solicitude in regard to duty:During the illness of King Edward the Sixth, who died in the sixteenth year of his age, Ridley, in a sermon which he preached before him, much commended works of charity, and showed that they were enjoined on all men, especially on those in higher stations. The same day, after dinner, the king sent for the doctor into the gallery, made him sit in a chair by him, and would not suffer him to be uncovered. After thanking him for his sermon, he repeated the chief points of it, and added, “I took myself to be chiefly touched by your discourse; for as in the kingdom I am next under God, so must I most nearly approach to Him in goodness and mercy. As our miseries stand most in the need of help from Him, so are we the greatest debtors. And therefore, as you have given me

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this general exhortation, direct me, I entreat you, by what particular act I may best discharge my duty.”Prayer as a gauge of liberalityA gentleman canvassing for an important benevolent enterprise was about to call on a certain wealthy professor of religion who was more devout than generous. Ignorant of this fact, he asked his last contributor how much he thought the man would give. “I don’t know,” was the reply; “if you could hear him pray you’d think he would give all he is worth.” The collector called on the rich man, and to his surprise received a flat refusal. As he was taking his leave, it occurred to him to repeat what he had been told. “I asked a man,” said he, “how much you would probably give, and he replied, ‘If you could hear that man pray, you’d think he would give all he is worth.’“ The rich man’s head dropped, and his eyes filled with tears. He took out his pocket-book, and handed his visitor a liberal contribution.

2 Then the leaders of Israel, the heads of families who were the tribal leaders in charge of those who were counted, made offerings.

BARNES, "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.

CLARKE, "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

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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.

GILL, "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.

HENRY, "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?

JAMISON, "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

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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.

K&D, "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 ת ἁμάξας ,ֶעְגλαμπηνίκας (lxx), i.e., according to Euseb. Emis., two-wheeled vehicles, though the Greek scholiasts explain λαμπήνη as signifying ἅμαξα περιφανής, βασιλικὴ and ῥέδιονπεριφανὲς ὁ ἐστὶν ἅρμα σκεπαστόν (cf. Schleussner, Lex. in lxx s.v.), and Aquila, ἅμαξαισκεπασταί, i.e., plaustra tecta (Vulg. and Rabb.). The meaning “litters,” which Geseniusand De Wette support, can neither be defended etymologically, nor based upon ַצִּבים in Isa_66:20.

BENSON, "Verse 2-3Numbers 7:2-3. The princes of Israel — The heads or chiefs of the several tribes, mentioned Numbers 1:5-16. Offered — In the manner, and on the days hereafter mentioned. Before the Lord — That is, they were presented to God at the door of the tabernacle, as it follows; six covered wagons — Wagons that were covered above, for the convenience of carrying the heavier parts of the tabernacle, and preserving them from the injuries of the weather. They were probably very rich and sumptuous, since two of the great men joined in the present of one wagon.

PETT, "Numbers 7:2‘That the princes of Israel, the heads of their fathers’ houses, made their offerings. These were the princes of the tribes, these are they who were over those who were numbered.’

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And that day when the Dwellingplace was consecrated was the day when the princes of the tribes, (the ones who would mobilise the troops), being concerned for the holiness of the camp, and for the holiness of the Dwellingplace, made their offerings of wagons and oxen. That would then be followed over a period of twelve days by their offerings day by day for the dedication of the altar. Thus when the instructions for the Levites about the carrying of the Dwellingplace with all its contents was given (Numbers 4), these wagons were already in place. The twelvefold dedication of the altar would demonstrate that all in Israel were involved. This was a dedication of the whole of Israel (compare Numbers 28-30).

PULPIT, "The princes of Israel. These arc the same men, and are called by the same titles, as those Divinely nominated in Numbers 1:4, sq. No doubt they were the heads of the nations according to some established rules of precedence before the exodus. And were over them that were numbered. Hebrew, "stood over." The most natural reference is to the fact of their presiding over the census, and so the Septuagint, οὗτοι οἱ παρεστηκότες ἐπὶ τῆς ἐπισκοπῆς. But it may mean simply that they were the leaders of the numbered hosts, and offered as their natural representatives.

3 They brought as their gifts before the Lord six covered carts and twelve oxen—an ox from each leader and a cart from every two. These they presented before the tabernacle.

BARNES, "Covered wagons - Some prefer to render “litter Isa_66:20 wagons:” i. e. litters which were not on wheels, but borne by two oxen, one in front and one behind. Such conveyances would probably be more convenient than wheeled wagons in the rough country to be traversed.

CLARKE, "Six covered wagons - ,shesh egloth tsab, six tilted wagons שש עגלת צבthe Septuagint translate ἑξ ἁμαξας λαμπηνικας, with which the Coptic agrees; but what lampenic chariots were, no person pretends to know. Covered or tilted is probably the meaning of the original. The wagons were given for the more convenient exporting of the

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heavier parts of the tabernacle, which could not be conveniently carried on men’s shoulders.

GILL, "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.

HENRY, "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

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more, and not be weary of well-doing.

CALVIN, "3.And they brought their offering before the Lord, six covered waggons These waggons were dedicated for the conveyance of the tabernacle: for its pillars and many other parts of it could not be carried on men’s shoulders; and therefore they are said to have been covered, lest the things which were deposited in them should be exposed to the rain. For it is by no means suitable to suppose that they were litters; (400) and, in fact, a pair of oxen is assigned to every waggon. It is pretty clear, then, that the materials of the tabernacle were placed in them when they were travelling from one place to another.This oblation is stated to have been made “before the Lord,” and then “before the tabernacle,” but the meaning is precisely the same; for God had, as it were, put on that face in which he might be beheld by believers. What follows, “But the Lord had spoken to Moses,” etc., I thus interpret, That God had required this tribute of the people: I have thought it well, therefore, to render it in the pluperfect tense, whereas others translate it, “The Lord said unto Moses,” as if Moses had not been ordered to receive it, before it was actually presented by the princes and the people. Indeed, it is probable that the number of the waggons was not accidentally determined, but by a just calculation of the things which they were to carry.

PETT, " The Offering of the Wagons and Oxen (Numbers 7:3-9).Numbers 7:3‘And they brought their oblation before Yahweh, six covered wagons, and twelve oxen; a wagon for every two of the princes, and for each one an ox. And they presented them before the tabernacle.’Their first concern was shown by their action in regard to the Dwellingplace. They brought before Yahweh six covered wagons, each with two oxen to draw it. The singular ‘ox’ denotes that each prince contributed an ox. These would enable the Dwellingplace to be carried safely and securely, and free from any danger of defilement.“They presented them before the Tabernacle.” They could not bring them into the courtyard to ‘present them before Yahweh’, so they did the next best thing. By these gifts they expressed their gratitude for His dwelling among them, and their desire for the maintenance of His holy status.In the same way God looks to us all to provide for the work of God what is necessary for its continuance so that His work will prosper.

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PULPIT, "They brought their offering before the Lord, i.e; probably to the entrance of the tabernacle. Six covered wagons. ת ָצב The meaning of the .ֶעְגqualifying word ָצב is extremely doubtful. The Targums render it as the A.V. On the other hand, Gesenius and. De Wette render it "litters," as the similar word ַצִּבים in Isaiah 66:20. The reading of the Septuagint, ἀμάξας λαμπηνίκας, is equally doubtful. λαμπήνη, itself probably a foreign word, is explained by the Scholiasts as ἅμαξα βασιλικὴ, or as ἅρμα σκεπαστὸν; and Aquila has here ἅμαξαι σκεπασταὶ, and the Vulgate plaustra tecta. But Euseb. Emis. understands it as meaning "two-wheeled vehicles." It is a matter of little importance, but the nature of the country itself and the small number of oxen to each carriage point to the probability that they had no wheels, and were carried by the oxen, one in front, and one behind, by means of shafts, as is still the case in parts of India.

4 The Lord said to Moses,

GILL, "And the Lord spake unto Moses,.... Out of the tabernacle, before which the wagons and oxen were brought:

JAMISON 4-5, "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].

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K&D, "(Num 7:5) Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service.

COFFMAN, ""And Jehovah spake unto Moses, saying, Take it of them that they may be used in doing the service of the tent of meeting; and thou shalt give them unto the Levites, to every man according to his service. And Moses took the wagons and the oxen, and gave them unto the Levites. Two wagons and four oxen he gave unto the sons of Gershon, according to their service: and four wagons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest. But unto the sons of Kohath he gave none, because the service of the sanctuary belonged unto them; they bare it upon their shoulders. And the princes offered for the dedication of the altar in the day that it was anointed, even the princes offered their oblation before the altar. And Jehovah said unto Moses, They shall offer their oblation, each prince on his day, of the dedication of the altar.""Jehovah spake unto Moses ..." (Numbers 7:4). Apparently, Moses was at first reluctant to accept these magnificent gifts of wagons, since no commandment had been given for such gifts and there was the problem of what to do with them. God promptly supplied the answer, and Moses appointed these gifts to the Levites to be utilized in the transport of the tabernacle."Princes offered for the dedication of the altar ... in that day ..." This again is not a definite time limitation as to when the gifts were offered. They were apparently promised on a given day, but the handling of so vast a contribution would have been near to impossible if they had all been tendered at once. God at once specified that the gifts should come over a period of 12 days."Dedication of the altar ..." (Numbers 7:10). The word from which "dedication" is translated is alleged by some critics to have been unknown by the Hebrews until the times of Maccabean triumph that led to the rededication of the temple.[7] Such a critical position is absurd. "The root of this word is ancient,"[8] the name Enoch being derived from it (Genesis 4:17), and also other words in Genesis 14:14; 25:4; and Genesis 46:9.[9] The late-daters of the Pentateuch will have to find some better excuse than this one!This is an appropriate place to note also that in addition to the very ancient words that keep cropping up in the Pentateuch, there is the occasional extravaganza of these elaborate repetitions, an outstanding example of which lies in the very next seventy-two verses of this chapter. (See my discussion of this in the chapter introduction to Exodus 35 in this series, such repetitions being, without doubt, identifiable with the literary customs of the mid-fifteenth century B.C.!)

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"They shall offer their oblation, each prince on his day ..." (Numbers 7:11)." This means that all of an entire day would be used for the reception and registration of the gifts of each one of the twelve princes, thus requiring a total of twelve days for the tendering of these gifts. Here is the account of Nahshon's gifts:

PETT, "Numbers 7:4‘And Yahweh spoke to Moses, saying,’Yahweh responded to their gift. He came with a special word to Moses. God always takes note of what we give. Remember the widow in the Temple (Mark 12:41-44). No gift, however small, goes unnoticed, as long as the heart and motive is right. Indeed its size is irrelevant. What counts most is the proportionate cost.

PULPIT, "The Lord spake unto Moses. The Targum of Palestine here inserts the statement that Moses was not willing to receive them. He may very well have doubted whether God would sanction their use, as it had not been commanded; and it may be that some delay, perhaps of several days, occurred before he was able to accept them and to assign them to their future uses. In this, or some similar way, must be explained the apparent discrepancy of time.

5 “Accept these from them, that they may be used in the work at the tent of meeting. Give them to the Levites as each man’s work requires.”

CLARKE, "According to his service - That is, distribute them among the Levites as they may need them, giving most to those who have the heaviest burdens to bear.

GILL, "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

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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.BENSON, "Verses 5-8Numbers 7:5-8. According to his service — More or fewer, as the nature of their service, and of the things to be carried required. And as the Gershonites had the less burdensome things to carry, (Numbers 4:25,) they had the fewer carriages allowed them. Four wagons to the sons of Merari — Proportionable to their great burden, Numbers 4:28; Numbers 4:33.Under the hand (or inspection) of Ithamar — For he had the care both of the Gershonites and Merarites, Numbers 4:28; Numbers 4:33.

PETT, "Numbers 7:5“Take it of them, that they may be used in doing the service of the tent of meeting; and you shall give them to the Levites, to every man according to his service.”Moses was to accept the offerings, and was instructed that they were to be used in the service of the Dwellingplace, the Tent of meeting. To this end they were to be given to the Levites, to those with overall responsibility for the conveyance of the different parts of the Dwellingplace, according to requirements for the carrying out of their ‘service’.

BI 5-9, "Give them unto the Levites, to every man according to his service.Divine bestowment varied and proportionateI. That God’s gifts are varied.

1. Men differ widely in many things—parentage, birthplace, physical vigour, mental capacity, education, spiritual gifts, &c.2. For many of these differences they are themselves largely accountable. Some are crippled by their own indolence, extravagance, neglect, intemperance; others

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advance by their thrift, sobriety, perseverance, economy, and indomitable industry, to large influence and wealth.3. But though the way in which men bear themselves may account for many of the differences between them, there are a thousand discrepancies which cannot be thus explained. No child is born in Alyssinia, or on the banks of the Ganges, or in crowded London because it wills it. Men are sick without being to blame for it, and women poor through no fault of their own. We must refer these problems to the Divine sovereignty. There is no other solution for many of life’s mysteries. “Even so Father, for so it seemed good in Thy sight.” If Gershon and Kohath complain that Merari has more than they, Moses’ sufficient answer will be, “God ordained it so.”4. This truth, apprehended and believed, would destroy a thousand seeds of discontent, envy, and socialistic heresy. It is God who bestows wealth (Deu_8:18), honours (Psa_75:6-7), power (Rom_13:1). We receive gracefully the assignment of an earthly superior; why not as gracefully what God appoints?

II. God’s gifts are proportionate. In each case He proportions the means of transportation to the burden assigned.1. That which is well proportioned is not excessive. This is true of a book, speech, building; eminently true of God’s work. God is bountiful, but never wasteful. We possess no talents or opportunities to be counted superfluous. Christ’s sufferings are proportioned to the sinner’s guilt.2. Not defective.

(1) Let those who are called to trust in Christ remember that His sacrifice, if indispensable, is also fully sufficient.(2) Let Christian workers remember that with the call will come the qualifications. (W. T. Sabine.)

Endowments and requirements:I. As Moses appointed to the sons of Levi certain facilities, so the creator has endowed man with certain capabilities for work in his service.

1. Understanding.2. Invention.3. Will-power.4. Judgment.5. Affections.6. Physical organs.

II. As Moses required the sons of levi to use their facilities, so God demands the exercise of our capabilities.1. Yet how much indifference on the part of man in exercising and developing his faculties in useful and honourable employment! Many, instead of gaining their livelihood in the intended way, by the sweat of their face, study all manner of trickery

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and sin to satisfy their wants.2. And how many professing Christians become so absorbed in worldly affairs as to neglect the business of the soul. God has claims superior to all claims of the world.

III. God’s requirements are no greater than our endowments. If we cannot give thousands, we can at least devote our “two mites.” A beautifully tinted leaf in the wood cannot be seen at a distance, yet it contributes its part to the glorious autumnal picture.IV. Man must use his capabilities according to divine appointment. It is a solemn thing to trifle with the plans of God. Every man has a special power or gift, and “he who lives by other laws than those that wrapt his genius at his birth,” defeats, in a measure, the object of his creation. (W. G. Thrall.)

An ancient offering, and its modern lessonsI. They who hold the most honourable positions should be most liberal in contributions to worthy objects.II. They who are not entirely engaged in religious ministries should seek to help those who are so engaged.III. God is graciously pleased to accept of man’s offerings.IV. Gifts for religious purposes should be used in accordance with the will of God.V. In the divine arrangements help is granted unto men according to their respective needs. (W. Jones.)

6 So Moses took the carts and oxen and gave them to the Levites.

GILL, "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.

JAMISON 6-9, 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

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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, Num_4:32]. Whoever thinks only of the enormous weight of metal, the gold, silver, brass, etc., that were on the bases, chapiters, and pillars, etc., 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 (2Ki_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 (2Sa_6:6-13).

PETT, "Numbers 7:6‘And Moses took the wagons and the oxen, and gave them to the Levites.’And Moses did what Yahweh had commanded. He took the wagons and oxen and gave them to the Levites.

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7 He gave two carts and four oxen to the Gershonites, as their work required,

BARNES, "To the Gershonites, who had to transport the hangings and coverings of the tabernacle, two wagons are assigned: to the Merarites, who had the charge of the solid parts of the tabernacle, four wagons. The furniture and vessels the Kohathites were to carry on their own shoulders. Compare Num_3:25-26, Num_3:31, Num_3:36-37.

CLARKE, "Two wagons - unto the sons of Gershon - The Gershonites carried only the curtains, coverings, and hangings, Num_4:25. And although this was a cumbersome carriage, and they needed the wagons, yet it was not a heavy one.

GILL, "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.

HENRY 7-9, "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, 2Ki_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, 1Co_10:13. 3. The Kohathites, that had the most sacred carriage, had no wagons at all,

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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 1Ch_15:13.

K&D 7-9, "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.).

COKE, "Numbers 7:7. Two waggons and four oxen—unto the sons of Gershon— By referring to chap. Numbers 4:5 and the following verses, it will appear, that to those of the Levites who had the heaviest burdens to carry, the most carriages were allowed; while the Kohathites (Numbers 7:9.) were allowed none, as they, for the greater dignity, were to bear the ark upon their shoulders.

PETT, "Numbers 7:7‘Two wagons and four oxen he gave to the sons of Gershon, according to their service,’Two of them with their ox teams he gave to the sons of Gershon. They would be sufficient for the main body of the Tent of meeting.

8 and he gave four carts and eight oxen to the Merarites, as their work required. They were all under the direction of Ithamar son of Aaron, the priest.

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CLARKE, "Four wagons - unto the sons of Merari - Because they had the boards, bars, pillars, and sockets of the tabernacle to carry, Num_4:31, Num_4:32, therefore they had as many more wagons as the Gershonites.

GILL, "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.PETT, "Numbers 7:8‘And four wagons and eight oxen he gave to the sons of Merari, according to their service, under the hand of Ithamar the son of Aaron the priest.’And he gave four of them to the sons of Merari, who needed more wagons because of all the bits and pieces that they had to carry. These were all under the control of Ithamar, the son of Aaron the High Priest.

9 But Moses did not give any to the Kohathites, because they were to carry on their shoulders the holy things, for which they were responsible.

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CLARKE, "Unto the sons of Kohath he gave none - Because they had the charge of the ark, table, candlestick, altars, etc., Num_4:5-15, which were to be carried upon their shoulders; for those sacred things must not be drawn by beasts.

GILL, "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.BENSON, "Numbers 7:9. Because of the sanctuary, &c. — The Seventy translate it more literally, Because they have the service of the holy things, (that is, of the ark, Numbers 4:5; Numbers 4:15.) They shall carry it upon their shoulders — This way of carrying the ark was both for greater dignity, on account of the superior holiness and value of it, and its contents and appurtenances, and that the structure of it might not be discomposed, as it might have been by the shaking of a wagon.

PETT, "Numbers 7:9‘But to the sons of Kohath he gave none, because the service of the sanctuary belonged to them They bore it on their shoulders.’But the sons of Kohath did not receive a wagon. They bore the sacred furniture, and that had to be carried bodily by them. The furniture was provided with staves or poles for the purpose. It must not be thrown about in a wagon as a result of the roughness of the way. It was to be given personal attention.So God made ready for his servants all that was necessary for their service, even before He appointed them to it. We may always be sure that when God calls men into His service, His provision for them has already been made. "

PULPIT, "Upon their shoulders. For which purpose poles or bearing-frames had been provided, as implying more honour anti care than the use of carriages. The death of Uzzah seems to have been the melancholy consequence of neglecting this rule (2 Samuel 6:3, 2 Samuel 6:7, as compared with 1 Chronicles 15:13).

10 When the altar was anointed, the leaders 28

brought their offerings for its dedication and presented them before the altar.

CLARKE, "And the princes offered - Every prince or chief offered in the behalf, and doubtless at the expense, of his whole tribe.

GILL, "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.

HENRY 10 F, "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

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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.

JAMISON, "the princes offered for dedicating of the altar, etc. — “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.

K&D, "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

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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.

CALVIN, "10.And the princes offered for dedicating of the altar Here is another kind of offering, viz., a silver dish and bowl from every tribe, besides a golden spoon, (401) which properly means a censer. Their use was as follows, — that the sacred cakes should be received in the dishes, the wine of libation in the bowls, and the frankincense in the censers. But God would have each tribe contribute their respective vessels, in order that the common interest of the whole people in the sacrifices might be the better testified. Although the word shekel (402) is derived front its being weighed, still it is almost everywhere used for a coined piece of money, which, as we have seen at Exodus 30:0, was of the value of twenty oboli. Josephus estimates it at an Attic tetradrachm. But Ezekiel, when he is inveighing against their fraud in having diminished its weight, settles its value at twenty oboli, and adds that it is the third part of a pound or mina. (Ezekiel 45:12.) But it must be borne in remembrance, as we have also seen elsewhere, that the shekel of the sanctuary was double the ordinary one, for it was worth four drachmas, whereas the common shekel was only worth two drachmas, or a staler. Now, if we calculate, we shall find that the value of each dish amounted to nearly a hundred French livres; and that of each bowl to forty-four. If we take the shekel in the same sense with reference to the censers, or spoons, they must have been very small, only being about seven livres in value: whereas a gold vessel of this size would scarcely hold three grains of frankincense. Wherefore, I doubt whether they had not also gold shekels; but I leave it undecided as a point on which we have no knowledge.Lastly, follow the animals offered as victims, a young bullock, a ram, and a lamb for a burnt-offering; a kid for a sin-offering; two oxen, five rams, five he-goats, and five lambs for a sacrifice of thanksgiving. It would, however, have been difficult for each prince to present so many out of his own folds or stalls; whence it is probable that they were aided by a general contribution. God chose that each tribe should have its peculiar day appointed for it in order, not only that there might be no confusion or disturbance, but; also that by this lengthened exercise the hearts even of the careless might be stirred up to zealous devotion.

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COKE, "Numbers 7:10. Offered for dedicating of the altar— The altar had been before consecrated or set apart for a holy and separate use by solemn ceremonies, which lasted seven days; Exodus 29:37. Leviticus 8:11 so that this dedicating here spoken of, signifies the first application of it to its proper use. Thus, Deuteronomy 20:5 to dedicate a house, signifies to begin to use and enjoy it; which, it seems, was done with certain solemn words and actions. See Selden de Synedriis, lib. 3: cap. 13.REFLECTIONS.—As the tabernacle was to be subject to frequent removes, the princes of Israel are careful to provide the necessary carriages for it. Though no injunction had been given on this head, it seemed a needful and reasonable thing. God has left in the government of his church many unessential matters to the prudence of the chief men in it, who are to see that all things be done decently and in order. The princes were both able and willing to assist the Levites; and happy days are they, when princes shew such respect to God's ministers, and seek to forward them in their labours. The waggons were distributed according to their burdens. Note; (1.) Where God calls to greater labour, he will supply proportionable strength. (2.) As our present tabernacle of the body is so unsettled here, it becomes us to think seriously and frequently about its removal, that, when the hour comes, we may be prepared and ready.

BENSON, "Numbers 7:10. For the dedicating of the altar — Both of burnt-offerings and of incense, as appears from the matter of the offerings here said to be made. This is not meant of the first dedication of them, for they had been dedicated or consecrated before this time by Moses and Aaron, with solemn ceremonies which lasted seven days; (Exodus 29:37; Leviticus 8:11;) but for a further dedication of them, or the first application of them to their proper uses, these being the first offerings that were made for any particular persons or tribes. In the day — That is about the time when it was anointed.PETT, "Verses 10-88The Offerings for the Dedication of the Altar (Numbers 7:10-88).Numbers 7:10‘And the princes offered for the dedication of the altar in the day that it was anointed, even the princes offered their oblation before the altar.’Then the princes offered gifts towards the dedication of the altar. These consisted both of things that would be usable in the activities related to the Dwellingplace, and offerings and sacrifices on behalf of themselves and the people. The holiness of the altar must be ensured.“In the day.” This may have in mind the initial ‘offering’ of what is to be offered as set aside on the first day but probably means ‘at the time’ (yom regularly means a

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period of time other than a day), thus covering the twelve daysWe are now given, in order, the details of twelve days on which each prince brought his gift. Although exactly the same each is given in full detail. This was necessary so that nothing might be rushed and that each might be dealt with fully and satisfactorily. None must be made to feel that his gift had not been appreciated or properly received. He would be concerned that full weight be given to it because he was the representative of his tribe, and responsible for the honour of the tribe, and tribal equality would be seen as important at such a time.The same detail is given for each day so that as far as we are concerned once we have covered the first one we have covered all. But while we might abbreviate our dealings with the chapter Moses was too wise to do so. He knew that each must be given his due. This is a further evidence that we have here what actually was written in those days. No tribe had to be slighted. And that is brought out by the detail of the narrative. A later writer could easily have abbreviated what happened so as to avoid repetition, but that could not be done at the time for it was necessary to bolster the prestige of each tribal leader and their tribe. Nobody would want to be a ‘ditto’ in the record made about these events. Each tribe would pick out the part that they had played, or wait for it to come when the record was read out. Contrast how there was such abbreviation with regard to the offerings and sacrifices in Leviticus 1-7, but not here. Every tribe must feel that it was fully playing its part.

PULPIT, "For dedicating of the altar. The altar was "dedicated" in the sense of being consecrated, by the anointing with the sacred oil and with the blood of the appointed sacrifices (Le Numbers 8:10, Numbers 8:15). But it could still be "dedicated" in another sense by the sacrificial gifts, freely offered for the purpose, of the people. No rules appear to have been made as to dedications, but there is an allusion in Deuteronomy 20:5 to the dedication of houses, which may have been accompanied with religions rites, and we know that as a fact the temple was dedicated by Solomon (2 Chronicles 7:5), and re-dedicated by the Maccabees (1 Macc 4:54, sq.), and the wall of Jerusalem was dedicated by Nehemiah (Nehemiah 12:27, sq.). The Septuagint has here εἰς τὸν ἐγκαινισμὸν, as in 1 Macc 4:56, and cf. John 10:22. Offered their offering before the altar. This assuredly points to an offering made in common, and made at one time, via, on the day when the altar was anointed. It may be that the twelve princes all came for the purpose of making their offerings on that day, the day they would naturally choose for the purpose; but on account of the great number of other sacrifices, and the fewness of the priests, their offerings were postponed by the Divine command, and were actually received later. Thus in will and in meaning the offerings were made "on the day" of the consecration, but were publicly and solemnly received at some subsequent time.

BI 10-89,"The princes offered for dedicating of the altar.

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Such as have greatest blessings and gifts, must be most forward in God’s serviceWe heard before of the offering performed jointly by the princes, now let us see the offerings which they brought severally. For besides the chariots and the oxen, each of these great commanders of the people offered unto God for His service in the tabernacle a charger of fine silver weighing 130 shekels, a silver bowl of 70 shekels, and one spoon of ten shekels of gold full of incense, all which they performed at the same time when the altar was dedicated to God by Aaron, and before they marched from Sinai toward their conquest of the promised land. The weight of all the 12 silver chargers and the 12 silver bowls amounted unto 2,400 shekels of silver, and the weight of gold in the incense spoons did amount to 120 shekels of gold, which maketh of shekels of silver 1,200, every shekel of gold valuing ten of silver, so that the whole sum which they offered at this time was about 420 pounds sterling. These princes offered before with men and women, yet now they come again and think they can never do enough toward the furtherance of the tabernacle and the worship of God.

1. The doctrine from hence is that they which have most outward blessings and greatest ability must be most forward in God’s worship and service. In Ezra it appeareth, they “all gave according to their ability” (Ezr_2:69). The chief of the fathers, when they came to the house of the Lord, offered freely for the house of God to set it up in his place. So in Nehemiah it appeareth how bountiful he and the princes and the people were. “They gave much silver and gold to finish the work of the Lord.” The examples of David and Solomon in this kind are very evident and apparent, for the which one of them prepared to the work, and the other employed and bestowed upon the work is exceeding great, as appeareth in the holy history (1Ch_18:11, &c.). And so much the rather we should employ our blessings and gifts to the service of God, and so give them after a sort to Him that gave them first unto us, because it is a sign that our affection is set upon the worship of God, and an assurance to our own hearts that we love Him and His house (1Ch_29:3-4).2. Every one is bound to glorify God with his riches, knowing that they are but stewards and dispensers of them, of which they must give an account unto God (Luk_16:2). To this end hath God bestowed them, and to this end we have received them, and therefore to this end they should be employed.3. This is a certain rule that “To whomsoever much is given, of him shall much be required” (Luk_12:48). He that hath little committed unto him hath the less account and shorter reckoning to make, but to whom men have committed much, of him they will require more; so is it with God, if He have left us five talents He will ask five of us again. First, this serveth to reprove the forgetfulness and thankfulness of such as never consider the end wherefore God hath blessed them, giving themselves wholly to carnal liberty and security, and so are more backward in good things than if they had never received so many and so great blessings from God. Secondly, it reproveth all idle and negligent teachers who have received many good gifts and graces profitable for the Church of God, and yet never use them, like the covetous person who hoardeth up great treasures, but suffereth no man to be the better for them: like the sluggish servant in the parable, or like unto those that cover the candle under a bushel that it can give no light unto them that are in the house. Wherefore hath God given greater gifts but that such should take greater pains? How many are there that desire great livings, but they do not desire to bestow great labour among them? Our reward shall not be according to our gifts, but according to our labours. Lastly,

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seeing such as have received outward blessings ought to be most forward to do good with them, we must know that thus also it ought to be in spiritual blessings. (W. Attersoll.)

The princes’ offerings for the dedication of the altarI. The significance of the offerings for the dedication of the altar.

1. Their offerings express the sense of equality of obligation. Every tribe, by its prince, presents the same kind of offering, and in the same quantity as an expression of their equal indebtedness to God. There are certain mercies which all men have in common; certain Divine gifts bestowed upon all men; Christ “died for all” men; and there are certain obligations to God in which all men share.2. Their offerings express symbolically the Divine calling of the nation to be holy unto the Lord. All the vessels presented were for sacrificial uses, all the animals were ceremonially clean and such as were proper for sacrifices; all the other gifts were of the best quality and were to be used in the worship of God. By these things it was indicated that the people were to be a separate people, entirely dedicated to God, and that God was to dwell in their midst. The lesson for us is that God is to be worshipped with our highest and best.3. Their offerings express symbolically the great truths taught by the different sacrifices.

II. The significance of the record of the offerings for the dedication of the altar.1. The pleasure of God in the gifts of His people. “That everything is so particularly noted,” says Babington, “and the weight so precisely mentioned, may teach us to our comfort, what an observation there is in God of the gifts we bestow on Him in promoting His glory, advancing His service, maintaining His ministers in a liberal manner, relieving the poor and doing such good things as with God and man are praiseworthy. Surely the number, the measure, with all circumstances, are observed; and the Lord is a plenteous Rewarder of all love to Him.”2. The permanence of good works. The grateful heart will for ever cherish the memory of the kind service or generous gift. “The righteous shall be in everlasting remembrance.” The noble deed shall live and bring forth fruit. And the doer himself by his deed has gained somewhat of nobility and strength.

Conclusion: Our subject is most fruitful of encouragement to—1. Liberality of giving to promote worthy objects.2. Diligence in working to promote worthy objects. (W. Jones.)

Rich givers and rich gifts:I. The princes and great men were first and foremost in the service of God. Those who are entitled to precedence should go before in good works.II. The offerings they brought were very rich and valuable. In works of piety and charity we ought to be generous according to our ability. He that is the best should be served

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with the best we have.III. They brought their offerings each on a several day, in the order that they had lately been put into, so that the solemnity lasted twelve days. God appointed that it should thus he done on several days.

1. That the 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 several tribe. In Aaron’s breastplate 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 well pleased He is, and how well pleased we should be, with the exercises of piety and devotion. The repetition of them should be a continued pleasure to us, and we must not be weary of well-doing. If extraordinary services come to be done for twelve days together, we must not snuff at it, nor call it a task and a burden.5. The priest 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 of a day, there might have been danger of excess. The virtue of temperance must not be left under the pretence of the religion of feasting.

IV. All their offerings were exactly the same, without any variation, though it is probable the princes were not all alike rich, nor the tribes neither; 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.V. Nashon 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 that 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” (1Co_15:23).VI. 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 all acts of piety and charity, by letting us know that what is so given is lent to the Lord, and He carefully books it with every one’s name prefixed to his gift because what is so given He will pay it again, and even a cup of cold water shall have its reward. He is not unrighteous to forget either the cost or labour of love (Heb_6:10). We find Christ taking particular notice what was cast into the treasury (Mar_12:41). Though what is offered be but little, while it is according 36

to our ability, though it be a contribution to the charity of others, yet it shall be recorded that it may be recompensed in the resurrection of the just.VII. The sum total is added at the foot of the account (Num_7:84; Num_7:88) to show how well pleased God was with the mention of His free-will offerings, and what a great deal it 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? (Matthew Henry, D. D.)

The support of religious institutionsThis dedication of the altar—I. Suggests to us some of the responsibilities of the wealthy. Wealth is a talent. He holds the wealthy responsible—

1. To give of their wealth to carry on His work. God claims a share of all we get; how much that shall be He leaves to our conscience. He looks not so much at the amount as at the motive.2. To take the lead in doing good—to be examples in giving. The wealthy are looked up to; if they fail to do their duty, not only do they fail to do good, but they also check others from doing so.

II. Is a striking illustration of the voluntary principle.1. God has left His work to be carried on by His people.2. The voluntary principle is the most effective for doing this.

(1) Because conscience is brought into action by it: giving becomes an act of worship.(2) Because man is then on his honour.(3) As a matter of fact it has never failed.

3. God is greatly pleased with it. Read Num_7:89 with the text. He approves—(1) Because voluntary giving evinces real interest in His work-shows that it is done from love. The free-will offering is a good gauge of the people’s hearts and interest.(2) He will accept nothing that is done from constraint.(3) He testifies to His pleasure, in His Word and by blessing those who so help His work. (D. Lloyd.)

He heard the voice of One speaking unto him.The condescension of God, and the privileges of manI. The great condescension of God.

1. The sacred place in which He speaks. It was in the Holy of holies in “the tabernacle 37

of meeting.” It was in this place that He had promised to meet with His servant. He specially manifests Himself to man in His house.2. The grand medium through which He speaks. The mercy-seat: an illustration, perhaps a type, of the Lord Jesus Christ. He is the true Mercy-seat (Rom_3:25). By the shedding of His blood the great atonement for the sins of the world was made. In Him God draws near to man and communes with him. He is the true Divine Oracle; through Him the most precious revelations of God have been made; in Him we hear the voice of God most clearly and graciously (Heb_1:1-3).3. The gracious purpose for which He speaks. In this instance, the voice from between the cherubim doubtless announced to Moses the gracious acceptance by Jehovah of the cheerful offerings of the princes of the tribes; and intimated that He had taken up His abode in their midst. All the utterances of God are for the benefit of man.

II. The great privileges of man.1. We may speak unto God. In time of grief or gladness, of perplexity or penitence, of doubt or dread, of triumph or tribulation, we may speak unto God in praise or prayer, or in the silent language of the heart, which He perfectly comprehends, assured that He will hear us graciously, and bless us generously.2. We may receive communications from God. We receive messages from Him through the sacred Scriptures, through the operations of His providence, and through the mysterious and gracious ministry of His Spirit. And how precious and helpful are His communications! Pardon to the guilty, peace to the penitent, joy to the sorrowful, direction to the perplexed, hope to the despondent, &c.

III. The consequent duty of man.1. To wait upon God in His house.2. To address God in His house.3. To listen for the voice of God in His house. (W. Jones.)

Indications of the IncarnationBy 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. 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 these laws and orders which we have already met with in this and the foregoing book. Bishop Patrick observes that God’s speaking to Moses thus by an audible articulate voice, as if He had been clothed with a 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, spake unto the fathers, He has in these last days spoken unto us by His Son. And that He that now spake to Moses, as the Shechinah or Divine majesty from between the cherubims, 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

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Church; and who is the same yesterday, to-day, and for ever. (Matthew Henry, D. D.)

The speech of the Divine Spirit:It is told of Claus Harms, the preacher who was most blessed in the first half of our century, that he related to a Quaker how much daily he had to speak. The Quaker listened, and when Brother Harms had finished his narration, he asked, “Brother Harms, if thou speakest so much, when art thou quiet? and when doth the Spirit of God speak to thee?” Harms was so impressed, that from that day forward he passed a certain portion of each day in retirement. (Professor Gess.)

Communion with GodStanding by the telegraph wires one may often hear the mystic wailing and sighing of the winds among them, like the strains of an AEolian harp, but one knows nothing of the message which is flashing along them. Joyous may be the inner language of those wires, swift as the lightning, far reaching and full of meaning, but a stranger intermeddles not therewith. Fit emblem of the believer’s inner life; men hear our notes of outward sorrow wrung from us by external circumstances, but the message of celestial peace, the Divine communings with a better land, the swift heart-throbs of heaven-born desire, they cannot perceive; man sees but the outer manhood, but the life hidden with Christ in God flesh and blood cannot discern.Communion with GodA converted heathen said, “I open my Bible and God talks with me; I close my Bible and then I talk with God.”The ear of the heart“I talk to Him until I fall asleep,” she (Madame Louise) said. I asked whether He answered her. “Oh, yes,” she replied; “the ear of my heart hears His answer.”

11 For the Lord had said to Moses, “Each day one leader is to bring his offering for the dedication of the altar.”

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GILL, "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.

HENRY, "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.

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JAMISON 10-11, "the princes offered for dedicating of the altar, etc. — “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.

K&D, "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.

COKE, "Numbers 7:11. They shall offer—each prince on his day— Thus the dedication or handseling of the altar continued no less than twelve days; which made it very solemn, and gave every tribe an opportunity, by its representative, to express its devotion and reverence to God, and to find a gracious acceptance from him. It is not easy to determine when these twelve days began. The computation, however, which Bishop Patrick produces from Schachi, seems as reasonable as any other. According to him, the tabernacle being erected on the first day of the first month of the second year after the Exodus, (Exodus 40:17.) seven days were spent in the consecration of it and the altar, &c. Exodus 29:37. On the eighth day, the consecration of the priests began, which lasted seven days longer; Leviticus 8:33 then, on the fourteenth day, they kept the passover, and the feast of unleavened bread, (chap. Numbers 9:1; Numbers 9:3.) which lasted till the twenty-second. The rest of the month we may suppose to have been spent in delivering the laws

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mentioned in the Book of Leviticus; after which, on the first day of the second month, began the numbering of the people, (Numbers 1.) which may be supposed to have lasted three days; and then, on the fourth, the Levites were numbered, chap. Numbers 3:14-15. On the next day, we may suppose they were offered unto God, and given unto the priests. On the sixth day followed their consecration, mentioned chap. Numbers 8:7. On the seventh, their several charges were parted among them; chap. 4: after which we may suppose the princes to have begun to offer on the eighth day of the second month, which offering lasted twelve days, i.e. till the nineteenth day inclusive; and on the twentieth of this second month, they removed from Sinai to the wilderness of Paran, chap. Numbers 10:11-12.

BENSON, "Numbers 7:11. Each prince in his day — Thus the dedication continued no less than twelve days, which made it very solemn, and gave to every tribe an opportunity, by its representative, to express their devotion and reverence to God, and to receive tokens of gracious acceptance From him. And in this offering they followed the order of their camp, and not of their birth.

PETT, "Numbers 7:11‘And Yahweh said to Moses, “They shall offer their oblation, each prince on his day, for the dedication of the altar.”Yahweh informed Moses that the princes must be allowed to make their offerings for the dedication of the altar day by day, each on his day. Each tribe would have its part in the dedication of the altar. Each tribe would be rendered holy by the offering of their whole burnt offerings, their purification for sin offerings, and their peace offerings. Each would equally have its day. And from each would be received their gifts with due ceremony. This was done in the order of the tribes in chapter 2, depending on their placings around the Sanctuary, commencing with the east side.Each day the whole congregation would be gathered as one to honour the tribe in whose honour the particular day was set aside. And that day would be their day, a day never to be forgotten.

PULPIT, "The Lord said unto Moses. Doubtless in answer to his inquiry (see Numbers 7:89), at the time when the princes desired to make their offerings. Each prince on his day. For more convenience and solemnity, that the sacrifices might not be hurried over, and that none might feel neglected.

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12 The one who brought his offering on the first day was Nahshon son of Amminadab of the tribe of Judah.

BARNES 12-83, "The several princes make their offerings in the order assigned to the tribes Num. 2. It was doubtless the tribes themselves which presented these gifts through their chiefs. The twelve offerings are strictly alike, and were offered on twelve separate days.GILL, "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, 1Ch_5:2; and, as Baal Hatturim says, from Nahshon; and who also observes, that Ben Nahshon is the Messiah.

HENRY, "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, 1Co_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 43

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.

JAMISON 12-17, "He that offered his offering the first day was Nahshon ... of the tribe of Judah, etc. — 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).

K&D 12-88, "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.

CALVIN, "12.And he that offered his offering the first day The oracular declaration which God made by the mouth of Jacob is well known. “The scepter shall not depart from Judah,” etc. (Genesis 49:10.) Non, although the time had not

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yet arrived when the truth of this prophecy should be manifested by its fulfillment, still it was brought to pass by the admirable counsel of God that certain marks of supremacy should exist in the tribe of Judah; and, by general consent, if not dominion, at least the chief dignity, was always lodged in it. The assignment of the first day to Nahshon was, therefore,a presage of that future kingdom which was at length set up in the person of David. If any should allege the absurdity that the tribe of Reuben, who was the first-born, should be kept back till the fourth day, I reply that the tribes of Zebulun and Issachar were ranked under the banner of Judah; since it will appear in chapter 10. (403) that the twelve tribes were divided into four divisions of three. Thus it was more honorable for the tribe of Reuben to have the fourth day, so as to have the two tribes over which it presided attached to it. But the fathers of the two tribes, which God placed under the banner of Judah, were the two youngest sons of Leah, who followed next after Judah, her fourth son. We see, therefore, that the kingdom was thus obscurely shadowed forth, from which salvation was to be hoped for by the whole people: in order that they might be the more attentive to the promise given them; although this indication of it had but little effect on their sluggish minds.

COFFMAN, ""And he that offered his oblation the first day was Nahshon the son of Amminadab, of the tribe of Judah: and his oblation was one silver platter, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering; one golden spoon of ten shekels, full of incense; one young bullock, one ram, one he-lamb a year old, for a burnt-offering; one male of the goats for a sin-offering; and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old: this was the oblation of Nahshon the son of Amminadab."

COKE, "Numbers 7:12. He that offered—the first day, was Nahshon, &c.— Bishop Kidder judiciously observes, that though Nahshon offered first, according to the order fixed in chap. 2: and might upon that account be envied for the conspicuous place he held, yet is he so far from being therefore magnified, that he is the only person among these officers who is not called prince of his tribe; which might possibly be intended to prevent envy and emulation among the leaders. As the offering consisted of so many particulars, it is probable that the rest of the great men of the tribe of Judah joined with Nahshon in their contributions towards it. The same may be observed respecting the offering of the other chiefs; each of whom, doubtless, offered in the name of the whole tribe. We may note too, once for all, that there is no difference in their offerings; which might be so ordered to prevent all occasion of vanity and emulation among men of equal place and authority. A Greek or Roman historian would have said in one word, they all offered alike, without repeating the same words twelve times over; but such repetitions are agreeable to the simplicity of the primitive times: hence they are found so frequent in Homer.

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PETT, "Numbers 7:12-17‘And he who offered his oblation the first day was Nahshon the son of Amminadab, of the tribe of Judah, and his oblation was one silver platter (or ‘dish’), the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a grain offering; one golden spoon (or ‘cup’) of ten shekels, full of incense; one young bullock, one ram, one he-lamb a year old, for a whole burnt-offering; one male of the goats for a purification for sin offering, and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old. This was the oblation of Nahshon the son of Amminadab.’There were two aspects to their offerings. First brought were the gifts of instruments for the service of the priests in the Dwellingplace. These included a sliver platter or dish (the Hebrew refers to a cupped hand) and a silver bowl which were filled with milled wheat grain mingled with oil; and a golden spoon (or ‘cup’) full of incense. These were not just a theoretical idea. The weight of each is described. It was important that they be of the right weight. The silver bowl was sixty shekels less than the silver platter. The golden spoon or cup was sixty shekels less than the silver bowl. Ten and seventy were numbers of completeness and perfection, chosen for that reason. The one hundred and thirty simply arose from adding sixty (the difference between ten and seventy) to the seventy in order to maintain the perfect parallel. All was to be seen as balanced and perfect and complete. The threefoldness confirmed the completeness of the offerings.Note that silver was used for the offerings for the courtyard, gold for the inner sanctuary, a measure of the holiness of each place. One was ‘holy’, the other ‘most holy’. The platter and the bowl would be brought into service immediately in the offering of the grain offerings, and incense would be added from the spoon. These were an indication of the dedication of themselves and their daily work to Yahweh, and a thanksgiving for harvests past, as well as making atonement (Leviticus 2:1-2). The remainder of the incense would be offered at some time during the day on the altar of incense. This would indicate worship and praise, and intercession for forgiveness and mercy.Then the sacrifices would be brought. These were as follows:· For a whole burnt offering, one young ox bull, one ram, one he-lamb a year old. The ox bull would probably be for the whole congregation (compare Leviticus 4:14 although that is for a purification for sin offering), and the ram for the tribe. The he-lamb of the first year for a whole burnt offering is probably for solemn consecration, as with the Nazirite (6:14).· For a purification for sin offering, one male of the goats. This was the offering for a ruler (Leviticus 4:23). It here probably represents the ruler and his tribe.

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· For peace offerings, two oxen, five rams, five he-goats, five he-lambs a year old.These would be partaken of by the tribe in question which accounts for their numbers. The two oxen stand as witnesses to the dedication. The fives represent them specifically as important covenant offerings. Three times five is complete covenant representation bringing peace, perfect peace.The making of these offerings ensured a rapport between each tribe and the altar. They would remember that at its dedication they as a tribe had themselves been dedicated to Yahweh through their whole burnt offerings, purified from sin by their purification for sin offerings, and brought at peace to eat before Yahweh with their peace offerings while at the same time the altar had been dedicated and purified by their offerings. These three aspect are important also in the Christian life. We must participate in Him Who is our altar (Hebrews 13:10) by the dedication of ourselves (Romans 12:1-2), by constantly seeking purification from sin (1 John 1:7-10) and by fellowship with Him in worship and prayer, partaking at His table (1 Corinthians 10:16).The same procedure was carried out on each of the other days. They are given in full in order to maintain the honour of each tribe. The repetition also brings out the fullness of the offerings. It brings out that the whole congregation in all its parts contributed fully in a massive dedication. All had a full part in the dedication of the altar. The reader must read it through in full in order to take in the solemnity and completeness of the dedication. (Our repetition of ‘full’ is deliberate. It was fullness that this was all about). The altar was central to the approach of the people to God. It was the place of atonement and reconciliation, the only main piece of Sanctuary furniture that they ever saw openly revealed, and the only one that they could to some extent approach. It was fitting that all had their appropriate part in its dedication. It was their gateway to Yahweh.Compare how in the book of Ezekiel the heavenly Temple that came down on a high mountain some distance from Jerusalem (Ezekiel 40) was never actually required to be built. It was seen as already existing in its heavenly significance. No earthly priest could directly service that Temple. But the altar itself was required to be built (Ezekiel 43:18). That was the means, in its position in the earthly Temple, through which the heavenly Temple, with its significance of Yahweh’s renewed presence, could be accessed. The altar was the earthly access point to God.For us too there is an altar (Hebrews 13:10), the ‘altar’ on which our Lord Jesus Christ offered up Himself. And it is through that altar and the One Who died there that we too can make our approach to God.

PULPIT, "Nahshon. The same appointed to act with Moses in the census, and to be captain of the children of Judah (Numbers 1:7; Numbers 2:3). The names of the

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other princes are to be found in the same passages, and their order in presenting is their order for the march. This seems to show that their off, rings were actually made after the arrangement of the camps had been settled.

13 His offering was one silver plate weighing a hundred and thirty shekels[a] and one silver sprinkling bowl weighing seventy shekels,[b] both according to the sanctuary shekel, each filled with the finest flour mixed with olive oil as a grain offering;

CLARKE, "One silver charger - kaarath, a dish, or deep bowl, in which they קערתkneaded the paste. See Exo_25:29. One silver bowl - mizrak, a bason, to receive the מזרקblood of the sacrifice in. See on Exo_27:3 (note).

GILL, "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:

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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.

COKE, "Verse 13-14Numbers 7:13-14. One silver charger— This charger, or broad, deep dish, appears to have been for the use of the altar of burnt-offerings in the court of the tabernacle; for all the vessels of the sanctuary were of gold: the use of it seems to have been for receiving the flesh which was offered at the altar, or the fine flour for the meat-offerings; its weight was 130 shekels, or about sixty-five ounces. See Castel. Lex. Heptaglot. upon קערה . The bowl was for receiving the blood: the spoon, Numbers 7:14 was for the use of the golden altar; as appears from the metal whereof it was made, and from the incense which it contained. The Hebrew word כּף kap, signifies any hollow or concave vessel. See Calmet.

BENSON, "Verse 13-14Numbers 7:13-14. One silver charger — This charger, or broad dish, appears to have been for the use of the altar of burnt-offering in the court of the tabernacle; for all the vessels of the sanctuary were of gold. The use of it seems to have been for receiving the flesh which was offered at the altar, or the fine flour for the meat-offering. Its weight was a hundred and thirty shekels, or about sixty-five ounces. The bowl, again, was for receiving the blood, and it weighed seventy shekels, or about thirty-five ounces. One spoon often shekels of gold — Both the metal and what was in it show this spoon to have been for the use of the golden altar.

PULPIT, "His offering was. And exactly the same was the offering of each of the rest. This was right and good, because it showed an equal zeal and thankfulness and forwardness to give unto the Lord, and it took away all occasion for jealousy or boasting. One silver charger, or dish. Hebrew, kearah, a deep vessel (Exodus 25:9). Septuagint, τρυβλίον (cf. Matthew 26:23). An hundred and thirty shekels—weighing about as much as 325 shillings. One silver bowl. Hebrew, mizrak, from zarak, to scatter; a bowl for pouring; translated bason Exodus 27:3. Septuagint, φιάλη (cf. Revelation 5:8; Revelation 15:7). After the shekel of the sanctuary. According to the standard weight kept in the tabernacle (see Exodus 30:13). It seems to have weighed about as much as half-a-crown. Full of fine flour mingled with oil. This was for a present meat offering to accompany the animal sacrifices, and also to intimate the future use of the vessels—the larger as a measure for the fine flour, the smaller as a measure for the oil.

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14 one gold dish weighing ten shekels,[c] filled with incense;

CLARKE, "One spoon - _caph, a censer, on which they put the incense. See Exo כף25:29. It is worthy of remark that the different tribes are represented here as bringing their offerings precisely in the same order in which they encamped about the tabernacle. See Numbers 2 and Numbers 10.

Tribe Chief Verse Location1. Judah Nahshon 122. Issachar Nethaneel 18 East3. Zebulun Eliab 244. Reuben Elizur 305. Simeon Shelumiel 36 South6. Gad Eliasaph 427. Ephraim Elishama 488. Manasseh Gamaliel 54 West9. Benjamin Abidan 60

10. Dan Ahiezer 6611. Asher Pagiel 72 North12. Naphtali Ahira 78

It is worthy of remark also, that every tribe offers the same kind of offering, and in the same quantity, to show, that as every tribe was equally indebted to God for its support, so each should testify an equal sense of obligation. Besides, the vessels were all sacrificial vessels, and the animals were all clean animals, such as were proper for sacrifices; and therefore every thing was intended to point out that the people were to be a holy people, fully dedicated to God, and that God was to dwell among them; hence there were fine flour and oil, for a meat-offering, Num_7:13. A bullock, a ram, and a lamb, for a burnt-offering, Num_7:15, Num_7:16. Five oxen, five rams, five he-goats, and five lambs, for a peace-offering, Num_7:17. Thus, as the priests, altars, etc., were anointed, and the tabernacle dedicated, so the people, by this offering, became consecrated to God. Therefore every act here was a religious act.“Thus,” says Mr. Ainsworth, “by sacrifices of all sorts, figuring the death of Christ, and the benefits that were to be received thereby, they reconciled and made themselves and theirs acceptable to God, and were made partakers of his grace, to remission of sins, and sanctification through faith, and in the work of the Holy Ghost, in the communion and

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feeling whereof they rejoiced before God.”

GILL, "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.PULPIT, "One spoon, or small cup, with a handle. Hebrew, kaph, as in Exodus 25:29. Septuagint, θυίσκη. Of ten shekels of gold—weighing about as much as eleven and a half sovrans, but the value of the precious metals was much greater then. Full of incense. Both for a present incense offering, and as intimating the use of the cups.

15 one young bull, one ram and one male lamb a year old for a burnt offering;

GILL, "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.BENSON, "Verse 15-16Numbers 7:15-16. One young bullock — As these sacrifices were so many, it is probable that the rest of the great men of the tribe of Judah joined with Nahshon in their contributions toward them, and that he offered in their names. And the same is to be observed as to the offerings of the other chiefs. For a burnt-offering — This signified their dedicating themselves wholly to God; see on Leviticus 1:3. For a sin-offering — As an acknowledgment of their sinfulness before God, and a sign of their application to his mercy for pardon. Though the sin-offering is here mentioned after

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the burnt-offering, yet it was commonly offered first, it being most fit that men should begin their religious addresses to God with acts of humiliation, and expressions of repentance. See on Leviticus 8:22.

16 one male goat for a sin offering[d];

GILL, "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.PULPIT, "One kid of the goats. Literally, "one shaggy one." Hebrew, sa'eer. Septuagint, χίμαρον (see on Le Numbers 4:23). It is noticeable that while the burnt offerings and peace offerings were multiplied, the sin offering remained a single victim.

17 and two oxen, five rams, five male goats and five male lambs a year old to be sacrificed as a fellowship offering. This was the offering of Nahshon son of Amminadab.

GILL, "And 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:

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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). BENSON, "Numbers 7:17. Peace-offerings — This sacrifice was the last, and on a part of it the people feasted, in token of communion and reconciliation with God in consequence of their renewed repentance and dedication of themselves, signified by the former sacrifices. See on Leviticus 3:1.PULPIT, "For a sacrifice of peace offerings. See Le Numbers 3:1, Numbers 3:6, Numbers 3:12. These were the most multiplied, as befitted an occasion of joy and of thankful communion with the God of Israel.

18 On the second day Nethanel son of Zuar, the leader of Issachar, brought his offering.53

JAMISON 18-83, "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.COFFMAN, "The next 66 verses of this chapter repeat verbatim, with only the most minuscule variations the gifts of exactly the same tally of gifts on the part of each of the remaining eleven princes of Israel. As we have done before, we shall resort to a tabular presentation of this instead of the very extensive repetitions of the prose given in the sacred text.The account specifies that the gifts of silver vessels and gold spoons were filled with fine flour mingled with oil, and incense, respectively, and that the weight of these vessels, given in shekels, was after the "shekel of the sanctuary," representing that each shekel calculated was of the full 20 gerahs. Note also that there were three classes of offerings (a) meal; (b) sin; and (c) peace.<MONO> GIFTS OF THE PRINCES Name Tribe Silver and Gold 1 bull, 2 oxen, Vessels 6 rams, 6 goats (full of flour, etc.) and 6 he-lambs. NAHSHON JUDAH " " NATHANEL ISSACHAR " "

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ELIAB ZEBULUN " " ELIZUR REUBEN " " SHELUMIEL SIMEON " " ELIASAPH GAD " " ELISHAMA EPHRAIM " " GAMALIEL MANASSEH " " ABIDAN BENJAMIN " " AHIEZER DAN " " PAGIEL ASHER " " AHIRA NAPHTALI " " TOTALS: 12 silver platters (130 shekels each) filled with flour 12 silver bowls, (70 shekels each) 12 gold spoons (10 shekels each), full of incense 12 bulls, 24 oxen, 72 rams, 72 goats, 72 he-lambs (A total of 252 animals) VALUE: 2,400 shekels of silver; 120 shekels of gold.SIZE>MONO> These totals and values are enumerated in Numbers 7:84-88. This passage (Numbers 7:88) also has the words: "This was the dedication of the altar, after that it was anointed." This shows that "the day" of Numbers 7:1 means "at about that time," rather than indicating that all of these events occurred that very day. One may wonder why God so elaborately repeated the enumerations of all these gifts, and the answer appears to be that God always reckons good works upon the basis of what each individual did, rather than reckoning upon a collective, or community basis. In Jesus' parable of the talents, it will be recalled that the reckoning involved each one. Jesus did not say, "Well, you fellows have done pretty good; I gave you eight and you produced seven more!." No, he called unto him each

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one. It is not merely what a church or congregation is doing, but what each one is doing, that counts with God. Also, in the matter of God's love, it is the same way. The Scriptures do not declare that, "Jesus loved the Lazarus family," but that he loved Lazarus, and Martha, and Mary!

COFFMAN, ""And when Moses went into the tent of meeting to speak with him, then he heard the Voice speaking unto him from above the mercy-seat that was upon the ark of the testimony, from between the two cherubim: and he spake unto him."Some are critical regarding the location of this verse, but it is not at all inconsistent with the context. Also, this event brings us very near the time of the departure of Israel from the vicinity of Sinai, and the appearance of this verse at this particular time seems to indicate the beginning of a new pattern that would be followed in the manner of God's speaking with Moses. Throughout the forty years to follow, this would be the normal manner of God's communicating his will to Moses.

PETT, "Numbers 7:18-23‘On the second day Nethanel the son of Zuar, prince of Issachar, did offer. He offered for his oblation one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a grain offering; one golden spoon of ten shekels, full of incense; one young bullock, one ram, one he-lamb a year old, for a whole burnt offering; one male of the goats for a purification for sin offering; and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old. This was the oblation of Nethanel the son of Zuar.’What has been said in the first case applies again in all these descriptions. All that changes is the date so that each might be exclusive.

19 The offering he brought was one silver plate weighing a hundred and thirty shekels and one silver sprinkling bowl weighing seventy shekels, both according to the sanctuary shekel, each filled with the finest flour mixed with olive oil as a grain 56

offering; 20 one gold dish weighing ten shekels, filled with incense; 21 one young bull, one ram and one male lamb a year old for a burnt offering; 22 one male goat for a sin offering; 23 and two oxen, five rams, five male goats and five male lambs a year old to be sacrificed as a fellowship offering. This was the offering of Nethanel son of Zuar.

PULPIT, "This was the offering of Nethaneel the son of Zuar. His offering, and that of all the rest, is described in exactly the same words and phrases, with the single minute exception, that in Numbers 7:19 we have, "he offered for his offering," instead of "his offering was." Even the small peculiarity of omitting the word shekels from the statement of the weight of the silver chargers and the golden spoons appears throughout (cf. Genesis 20:16). No doubt the record was copied or enlarged from some document written at the time, and its studied sameness reflects the careful and equal solemnity with which the offerings of the several princes were received.

24 On the third day, Eliab son of Helon, the leader of the people of Zebulun, brought his offering.57

PETT, "Numbers 7:24-29‘On the third day Eliab the son of Helon, prince of the children of Zebulun. His oblation was one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a grain offering; one golden spoon of ten shekels, full of incense; one young bullock, one ram, one he-lamb a year old, for a whole burnt offering; one male of the goats for a purification for sin offering; and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old. This was the oblation of Eliab the son of Helon.’

25 His offering was one silver plate weighing a hundred and thirty shekels and one silver sprinkling bowl weighing seventy shekels, both according to the sanctuary shekel, each filled with the finest flour mixed with olive oil as a grain offering; 26 one gold dish weighing ten shekels, filled with incense; 27 one young bull, one ram and one male lamb a year old for a burnt offering; 28 one male goat for a sin offering; 29 and two oxen, five rams, five male goats and five male lambs a year old to be sacrificed as a fellowship offering. This was the offering of Eliab

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son of Helon.30 On the fourth day Elizur son of Shedeur, the leader of the people of Reuben, brought his offering.

PETT, "Numbers 7:30-35‘On the fourth day Elizur the son of Shedeur, prince of the children of Reuben. His oblation was one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a grain offering; one golden spoon of ten shekels, full of incense; one young bullock, one ram, one he-lamb a year old, for a whole burnt offering; one male of the goats for a purification for sin offering; and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old. This was the oblation of Elizur the son of Shedeur.’

31 His offering was one silver plate weighing a hundred and thirty shekels and one silver sprinkling bowl weighing seventy shekels, both according to the sanctuary shekel, each filled with the finest flour mixed with olive oil as a grain offering;

32 one gold dish weighing ten shekels, filled with incense; 33 one young bull, one ram and one male lamb a year old for a burnt offering; 59

34 one male goat for a sin offering; 35 and two oxen, five rams, five male goats and five male lambs a year old to be sacrificed as a fellowship offering. This was the offering of Elizur son of Shedeur.36 On the fifth day Shelumiel son of Zurishaddai, the leader of the people of Simeon, brought his offering.

PETT, "Numbers 7:36-41‘On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon. His oblation was one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a grain offering; one golden spoon of ten shekels, full of incense; one young bullock, one ram, one he-lamb a year old, for a whole burnt offering; one male of the goats for a purification for sin offering; and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old. This was the oblation of Shelumiel the son of Zurishaddai.’

37 His offering was one silver plate weighing a hundred and thirty shekels and one silver sprinkling bowl weighing seventy shekels, both according to the sanctuary shekel, each filled with the finest flour mixed with olive oil as a grain 60

offering; 38 one gold dish weighing ten shekels, filled with incense; 39 one young bull, one ram and one male lamb a year old for a burnt offering; 40 one male goat for a sin offering; 41 and two oxen, five rams, five male goats and five male lambs a year old to be sacrificed as a fellowship offering. This was the offering of Shelumiel son of Zurishaddai.42 On the sixth day Eliasaph son of Deuel, the leader of the people of Gad, brought his offering.

PETT, "Numbers 7:42-47‘On the sixth day Eliasaph the son of Deuel, prince of the children of Gad. His oblation was one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a grain offering; one golden spoon of ten shekels, full of incense; one young bullock, one ram, one he-lamb a year old, for a whole burnt offering; one male of the goats for a purification for sin offering; and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old. This was the oblation of Eliasaph the son of Deuel.’

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43 His offering was one silver plate weighing a hundred and thirty shekels and one silver sprinkling bowl weighing seventy shekels, both according to the sanctuary shekel, each filled with the finest flour mixed with olive oil as a grain offering; 44 one gold dish weighing ten shekels, filled with incense;45 one young bull, one ram and one male lamb a year old for a burnt offering;46 one male goat for a sin offering;

47 and two oxen, five rams, five male goats and five male lambs a year old to be sacrificed as a fellowship offering. This was the offering of Eliasaph son of Deuel.

48 On the seventh day Elishama son of Ammihud, the leader of the people of Ephraim, brought his offering.PETT, "Numbers 7:48-53‘On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim. His oblation was one silver platter, the weight of which was a hundred

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and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a grain offering; one golden spoon of ten shekels, full of incense; one young bullock, one ram, one he-lamb a year old, for a whole burnt offering; one male of the goats for a purification for sin offering, and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old. This was the oblation of Elishama the son of Ammihud.’

PULPIT, "On the seventh day. This did not necessarily fall on the sabbath; but if the days of offering were consecutive, one of them must have done so, and the order of offering was the same as on other days.

49 His offering was one silver plate weighing a hundred and thirty shekels and one silver sprinkling bowl weighing seventy shekels, both according to the sanctuary shekel, each filled with the finest flour mixed with olive oil as a grain offering; 50 one gold dish weighing ten shekels, filled with incense; 51 one young bull, one ram and one male lamb a year old for a burnt offering; 52 one male goat for a sin offering; 53 and two oxen, five rams, five male goats and five male lambs a year old to be sacrificed as a fellowship offering. This was the offering of

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Elishama son of Ammihud.54 On the eighth day Gamaliel son of Pedahzur, the leader of the people of Manasseh, brought his offering.

PETT, "Numbers 7:54-59‘On the eighth day Gamaliel the son of Pedahzur, prince of the children of Manasseh. His oblation was one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a grain offering; one golden spoon of ten shekels, full of incense; one young bullock, one ram, one he-lamb a year old, for a whole burnt offering; one male of the goats for a purification for sin offering; and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old. This was the oblation of Gamaliel the son of Pedahzur.’

55 His offering was one silver plate weighing a hundred and thirty shekels and one silver sprinkling bowl weighing seventy shekels, both according to the sanctuary shekel, each filled with the finest flour mixed with olive oil as a grain offering; 56 one gold dish weighing ten shekels, filled with incense; 57 one young bull, one ram and one male lamb a

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year old for a burnt offering; 58 one male goat for a sin offering; 59 and two oxen, five rams, five male goats and five male lambs a year old to be sacrificed as a fellowship offering. This was the offering of Gamaliel son of Pedahzur.60 On the ninth day Abidan son of Gideoni, the leader of the people of Benjamin, brought his offering.

PETT, "Numbers 7:60-65‘On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin. His oblation was one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a grain offering; one golden spoon of ten shekels, full of incense; one young bullock, one ram, one he-lamb a year old, for a whole burnt offering; one male of the goats for a purification for sin offering; and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old. This was the oblation of Abidan the son of Gideoni.’

61 His offering was one silver plate weighing a hundred and thirty shekels and one silver sprinkling bowl weighing seventy shekels, both according to the sanctuary shekel, each filled with 65

the finest flour mixed with olive oil as a grain offering; 62 one gold dish weighing ten shekels, filled with incense; 63 one young bull, one ram and one male lamb a year old for a burnt offering; 64 one male goat for a sin offering; 65 and two oxen, five rams, five male goats and five male lambs a year old to be sacrificed as a fellowship offering. This was the offering of Abidan son of Gideoni.66 On the tenth day Ahiezer son of Ammishaddai, the leader of the people of Dan, brought his offering.

PETT, "Numbers 7:66-71‘On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan. His oblation was one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a grain offering; one golden spoon of ten shekels, full of incense; one young bullock, one ram, one he-lamb a year old, for a whole burnt offering; one male of the goats for a purification for sin offering; and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old. This was the oblation of Ahiezer the son of Ammishaddai.’

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67 His offering was one silver plate weighing a hundred and thirty shekels and one silver sprinkling bowl weighing seventy shekels, both according to the sanctuary shekel, each filled with the finest flour mixed with olive oil as a grain offering; 68 one gold dish weighing ten shekels, filled with incense; 69 one young bull, one ram and one male lamb a year old for a burnt offering; 70 one male goat for a sin offering; 71 and two oxen, five rams, five male goats and five male lambs a year old to be sacrificed as a fellowship offering. This was the offering of Ahiezer son of Ammishaddai.72 On the eleventh day Pagiel son of Okran, the leader of the people of Asher, brought his offering.

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PETT, "Numbers 7:72-77‘On the eleventh day Pagiel the son of Ochran, prince of the children of Asher. His oblation was one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a grain offering; one golden spoon of ten shekels, full of incense; one young bullock, one ram, one he-lamb a year old, for a whole burnt offering; one male of the goats for a purification for sin offering; and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old. This was the oblation of Pagiel the son of Ochran.’

73 His offering was one silver plate weighing a hundred and thirty shekels and one silver sprinkling bowl weighing seventy shekels, both according to the sanctuary shekel, each filled with the finest flour mixed with olive oil as a grain offering;74 one gold dish weighing ten shekels, filled with incense;

75 one young bull, one ram and one male lamb a year old for a burnt offering;76 one male goat for a sin offering;

77 and two oxen, five rams, five male goats and five male lambs a year old to be sacrificed as a 68

fellowship offering. This was the offering of Pagiel son of Okran.78 On the twelfth day Ahira son of Enan, the leader of the people of Naphtali, brought his offering.

PETT, "Numbers 7:78-83‘On the twelfth day Ahira the son of Enan, prince of the children of Naphtali. His oblation was one silver platter, the weight of which was a hundred a thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering; one golden spoon of ten shekels, full of incense; one young bullock, one ram, one he-lamb a year old, for a whole burnt offering; one male of the goats for a purification for sin offering; and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old. This was the oblation of Ahira the son of Enan.’So did all the tribes one by one bring their gifts and their offerings and make their dedication, until after twelve days all had taken part, represented by their tribal chieftain, their tribal ‘father’. The offerings having been outlined in detail, the full overall offering is now described in order to bring out its munificence.

79 His offering was one silver plate weighing a hundred and thirty shekels and one silver sprinkling bowl weighing seventy shekels, both according to the sanctuary shekel, each filled with the finest flour mixed with olive oil as a grain offering;

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80 one gold dish weighing ten shekels, filled with incense; 81 one young bull, one ram and one male lamb a year old for a burnt offering; 82 one male goat for a sin offering; 83 and two oxen, five rams, five male goats and five male lambs a year old to be sacrificed as a fellowship offering. This was the offering of Ahira son of Enan.84 These were the offerings of the Israelite leaders for the dedication of the altar when it was anointed: twelve silver plates, twelve silver sprinkling bowls and twelve gold dishes.

BARNES 84-88, "The aggregate worth, by weight, of the whole of the offerings was about 438 British pounds: But the real worth of such a sum, when measured by the prices of clothing and food at that time, must have been vastly greater.

CLARKE, "This was the dedication of the altar, in the day, etc. - Meaning here the time in which it was dedicated; for as each tribe had a whole day for its representative or prince to present the offerings it had provided, consequently the dedication, in which each had his day, must have lasted twelve days: the words therefore, in this text, refer to the last day or twelfth, in which this dedication was completed.

GILL, "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

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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.HENRY, "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!

JAMISON 84-88, "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; with an approximate value of $1200. The 12 golden spoons, allowing each to be 5 ounces, 16 pennyweights, 3.31 grains, would have a value of about $1000. All this would make a grand total of about $2200. 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. Song 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 (1Sa_15:9).PETT, "Numbers 7:84-88‘This was the dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve silver platters, twelve silver bowls, twelve golden spoons; each silver platter weighing a hundred and thirty shekels, and each bowl seventy; all the silver

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of the vessels two thousand and four hundred shekels, after the shekel of the sanctuary. The twelve golden spoons, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary; all the gold of the spoons a hundred and twenty shekels. All the oxen for the whole burnt offering twelve bullocks, the rams twelve, the he-lambs a year old twelve, and their grain offering; and the males of the goats for a purification for sin offering twelve. And all the oxen for the sacrifice of peace-offerings twenty and four bullocks, the rams sixty, the he-goats sixty, the he-lambs a year old sixty. This was the dedication of the altar, after that it was anointed.’Here is described the multiplicity of the gifts to Yahweh with all the tribes represented. As the twelve loaves of showbread in the Holy Place represented the twelve tribes, so were they also represented by the golden spoons, the silver platters and the silver bowls in their use in the offering of worship and sacrifice.The multiplicity of the offerings and sacrifices confirms that not only the altar but also the people themselves were involved. They were being dedicated along with the altar. The purity of Israel was being ensured. And to this Yahweh responded.

85 Each silver plate weighed a hundred and thirty shekels, and each sprinkling bowl seventy shekels. Altogether, the silver dishes weighed two thousand four hundred shekels,[e] according to the sanctuary shekel.

GILL, "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. BENSON, "Numbers 7:85. Two thousand and four hundred shekels — That is, about twelve hundred Roman ounces, or a hundred pounds troy. The whole weight is thus accurately set down by Moses, that the priests might know exactly how much

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gold and silver they had received, and that none of it might be sacrilegiously purloined.

86 The twelve gold dishes filled with incense weighed ten shekels each, according to the sanctuary shekel. Altogether, the gold dishes weighed a hundred and twenty shekels.[f]

GILL, "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.

PULPIT, "An hundred and twenty shekels. About L138. These values were not very great, nor was the number of the animals very large, as compared with the lavish, and perhaps extravagant, profusion displayed at the dedication of the temple and altar by Solomon; but we may believe they were at least as acceptable. The verb substantive should be removed from Numbers 7:86-88, which simply continue the totals of the offerings which formed the dedication.

87 The total number of animals for the burnt offering came to twelve young bulls, twelve rams 73

and twelve male lambs a year old, together with their grain offering. Twelve male goats were used for the sin offering.

GILL, "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.

BENSON, "Verse 87-88Numbers 7:87-88. Their meat-offering — Which was not mentioned before, because it was sufficiently understood from the law which required it. After it was anointed — Which words are very conveniently added to explain in what sense he had so often said that this was done in the day when it was anointed — Namely, not exactly, but in a latitude, a little after it was anointed.

88 The total number of animals for the sacrifice of the fellowship offering came to twenty-four oxen, sixty rams, sixty male goats and sixty male lambs a year old. These were the offerings for the dedication of the altar after it was anointed.74

CLARKE, "After that it was anointed - By the anointing the altar was consecrated to God; by this dedication it was solemnly appointed to that service for which it had been erected.

GILL, "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.COKE, "Numbers 7:88. All the oxen for the—peace-offerings were twenty and

four— The peace-offerings were for the offerers to feast upon, together with the priests, and as many of their friends as they chose to invite; and therefore they are double the number of the burnt-offerings. Hence Le Clerc justly infers, that all the wilderness could not be quite a desart, but there must have been tolerable pasture in some places of it, since the Israelites had still so many cattle as to be able to supply the offerings here mentioned, as well as for celebrating the passover, chap, Numbers 9:5 which required a very large quantity of lambs and kids.This was the dedication of the altar— Though the altar of burnt-offerings only is here mentioned, there is no doubt, from the great quantity of incense now presented, that the golden altar was also dedicated at this time. Moses makes no mention of the prayers addressed to the Deity at the time of offering; but though sacrifices themselves were in the nature of supplications, it is most probable, that they who offered them accompanied them at the same time with suitable petitions.

89 When Moses entered the tent of meeting to speak with the Lord, he heard the voice speaking to him from between the two cherubim above the atonement cover on the ark of the covenant law. 75

In this way the Lord spoke to him.

BARNES, "With him - i. e. as marginal, “with God,” not (as some) with himself.He heard the voice of one speaking - Rather, he heard the voice speaking, or conversing. The effect was as though Moses was audibly addressed by another person: how this effect was produced we are not told.Thus was the promise of Exo_25:20-22 fulfilled; and that as an immediate response on the part of God to the cheerful readiness with which the tribes had made their offerings, and supplied everything needful for the Holy place and its service. All being now complete as God had appointed, and the camp purified from defilements, God meets Moses the mediator of the people, not as before on the peak of Sinai far away, but in the midst of them, in the dwelling-place which He henceforth vouchsafed to tenant.

CLARKE, "To speak with him - To confer with God, and to receive farther discoveries of his will. He heard the voice of one speaking unto him - Though Moses saw no similitude, but only heard a voice, yet he had the fullest proof of the presence as well as of the being of the Almighty. In this way God chose to manifest himself during that dispensation, till the fullness of the time came, in which the Word was made flesh, and Dwelt Among Us. No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him.

The mercy-seat - See the note on Exo_25:17. As God gave oracular answers from this place, and spoke to Moses as it were face to face, hence the place was called the Oracle, דביר debir, or speaking place, from דבר dabar, he spoke, 1Ki_6:23. And as this mercy-seat represented our blessed Redeemer, so the apostle says that God, who had at sundry times, and in divers manners, Spoken in time past to the fathers by the prophets, hath, in these last days, Spoken unto us by his Son. Heb_1:1, Heb_1:2. Hence the incarnated Christ is the true דביר debir or oracle, in and by whom God speaks unto man. On this occasion we find there were offered

12 silver chargers each weighing 130 shekels.12 silver bowls, each 70 shekels.Total amount of silver vessels 2,400 shekels.12 golden spoons, each weighing 10 shekels.Total amount of golden vessels 120 shekels.

oz. dwts. gr.A silver charger at 130 shekels reduced to troy weight makes 75 9 16 8/31A silver bowl at 70 shekels amounts to 40 12 21 21/31

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Total weight of the 12 chargers. 905 16 3 3/31 Total weight of the 12 bowls 487 14 20 4/31

Total 1393 10 23 7/31Which, at 5s. per oz., is equal to £348 7s. 9d.

oz. dwts. gr.The 12 golden spoons, allowing each to be 5 16 3 3/31

Amount to 69 13 13 5/31Which, at £4 per ounce, equals £278 14s. 2 1/2 dAnd added to the amount of the silver £348 7s. 9d.Make a total of £627 1s. 11d.

Besides the above there wereBullocks 12Rams 12Lambs 12Goats 24Rams 60He-goats 60Lambs 60- Total 240 clean beasts for sacrifice.By which we may at once see that though the place in which they now sojourned was a wilderness, as to cities, villages, and regular inhabitants, yet there was plenty of pasturage, else the Israelites could not have furnished these cattle, with all the sacrifices necessary for different occasions, and especially for the passover, which was celebrated during their sojourning in the desert, and which itself must have required an immense number of lambs, (see Numbers 9) when each family of the 600,000 males was obliged to provide one for itself.

GILL, "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,

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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.HENRY, "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.

JAMISON, "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).

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K&D, "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 ִאּתpoints back to the name Jehovah, which, though not expressly mentioned before, is contained implicite in ohel moëd, “the tent of meeting.” For the holy tent became an ohelmoëd first of all, from the fact that it was there that Jehovah appeared to Moses, or met with him (ַעד part. Hithpael, to hold conversation. On the fact ,ִמַּדֵּבר .(Exo_25:22 ,נitself, 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.

CALVIN, "89.And when Moses was gone into the tabernacle There seems at first sight to be a kind of contradiction between this passage and the other, in which we saw that a thick cloud stood in the door of the tabernacle, so that Moses could not enter it. It might, indeed, be answered that this only occurred once; but to me it appears more probable that, Moses sought the replies of God at the mercy-seat, until Aaron began to exercise the priesthood, and then abandoned his dignity, which was only temporary, as far as regarded the entering of the sanctuary. For we know that by the established Law of God the priesthood was distinct from the civil government; and therefore that he could not, except by special privilege, be at the same time the leader and the priest. (404) If this exposition be accepted, he does not here record in its proper place that answers were given to him by God from the mercy-seat; since it is by no means unusual that what has preceded in order of time should be annexed at the end of a narrative. His intention, indeed, was to declare to posterity that God had not promised in vain that the Israelites should experience the presence of His favor; because He had chosen His dwelling-place in the sanctuary, to sit between the cherubim. By this testimony, therefore, of God’s grace, the external anointing was ratified and confirmed, inasmuch as God appeared to Moses upon the Ark of the Covenant.

COKE, "Numbers 7:89. When Moses was gone—to speak with him— i.e. with God. The whole may be considered as in a parenthesis from the eleventh verse. The present verse is added, most probably, to shew that God, being well pleased with the voluntary offerings of the princes of the people, declared that pleasure, by continuing to give his oracles to their conductor in the most distinguishing manner; for he communicated his will to Moses, not by any impression upon his mind in a vision, nor by representing things to him in a dream, but by a clear and distinct

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voice; speaking to him from between the cherubims as he stood in the outward part of the sanctuary, though at the same time he saw no image or similitude. Thus we are to understand those expressions of God's speaking from the mercy-seat, Exodus 25:22. Leviticus 1:1 and his calling to particular persons; chap. Numbers 12:4-5 and hence it is that the most holy place, where was the ark and mercy-seat, from whence the divine voice proceeded, is called דבר debir, the oracle, 1 Kings 6:23. We just add, that this articulate voice which Moses heard, without seeing any person, was an intimation of the spirituality of the Great Being, and a prelude of the grand mystery of godliness; God manifest in the flesh: a mystery which was accomplished in the fulness of time, when the Word which was God was made flesh, and conversed familiarly with the Jews. From a review of this chapter, and from these free donations of the princes of the people,—sovereigns and great men should learn, as Pellicanus well remarks, to be devoutly religious; to possess the fear and reverence of the Lord God in their breasts; to be unanimous in their endeavours to do honour to God; to give a good example to others of faith, holiness, and virtue; to seek the happiness of their subjects; to assist the servants of God; to tend their helping hand toward the advancement of true piety; and to take care so to honour religion in themselves, that it may not be dishonoured and despised by others. While all may hence learn, that though evangelical holiness requires not such expensive oblations as the present, yet Christians are bound to dedicate their substance with great zeal to promote the cause of true religion, and to relieve those who are in necessity, and want their aid.REFLECTIONS.—The dedication of the altar began the same day it was set up. When Moses had consecrated it with the anointing oil, then appeared the generous piety of the princes, each hastening with his offering, to pay his grateful tribute to that gracious God, who thus condescended to manifest his presence in the midst of them. 1. They were the princes of Israel; a rare example! Happy, were every nobleman like them, thus zealous for the glory of God. Since they are blessed with greater affluence than others, their obligations to works of piety and charity are surely proportionably stronger. 2. Their presents were truly princely: they thought their best thus best employed. Note; We shall never regret what we have given to God. 3. They offered separately; and each, among his other gifts, presented his sin-offering. We must never forget, that, in every state of Christian experience, we stand in need of the atoning blood. 4. Their peace-offerings were eaten each day: thus the holy feast for themselves, as well as the sacrifice to God, was prepared; for God will have those rejoice before him, who heartily devote their all unto him. 5. The order of their offerings was according to their encampments. The station God allots is to be submitted to with delight. 6. Their offerings were the same; they were approaching the same altar, and expecting the same blessings. 7. Each has his name and offering recorded. God will put a mark of honour upon services done for him: no work or labour of love shall be forgotten or unrewarded. 8. God accepts graciously their oblations, and from the mercy-seat declares his approbation of them. Whenever we are speaking to God in sacrifices of prayer and praise, he will assuredly answer us in a voice of mercy. We have not the Shechinah, it is true, in the midst of us: but we have better, the incarnate Word, who promises to be with us always; and that

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whatsoever in his name we ask, believing, we shall receive.

BENSON, "Numbers 7:89. To speak with him — To consult God upon occasion. The voice of one speaking from off the mercy-seat — Which Moses, standing without the veil, could easily hear. And this seems to be added in this place to show that when men had done their part, God was not wanting in the performance of his part and promise. It also explains the manner how God communicated his will to Moses, not by some impression upon his mind in a vision, or by representing things to him in a dream; but by a clear and distinct voice, which he heard of one speaking to him from between the cherubim, though, at the same time, he saw no image or similitude. Thus we are to understand these expressions of God’s speaking from the mercy- seat, (Exodus 25:22; Leviticus 1:1,) and his calling to particular persons, Numbers 12:4-5. And hence it is, that the most holy place, where the ark and mercy-seat were, whence the divine voice proceeded, is called Debir, the oracle, 1 Kings 6:23. We may observe further here, that God’s speaking thus to Moses by an audible voice, as if he had been clothed with a body, was an earnest of the incarnation of the Son of God, when in the fulness of time the Word should be made flesh, and speak in the language of the sons of men. That he who spake to Moses was the Eternal Word, was the belief of many of the ancients. For all God’s communion with man is by his Son, who is the same yesterday, to-day, and for ever.

PETT, " The Response of the Sanctuary (Numbers 7:89 to Numbers 9:14).To the dedication of the people in all the respects described from Numbers 5:1 onwards now came the response of Yahweh their King. Firstly in the speaking of His Voice, secondly in the shining of His light, thirdly in the service of the Levites on behalf of the people (having replaced their firstborn sons), and fourthly in the Passover celebration which reminded them of, and renewed to them, the wonder of their deliverance from Egypt and His watch over them ever since.In the first case it was with respect to Moses, in the second to the priests, in the third to the dedicated ones (the Levites), and in the fourth to the people. This is the exact reversal of the order in the previous three chapters.Thus we have:d The Voice of Yahweh the King speaking to Moses from the Mercy Seat (Numbers 7:89). This was a response to the dedication of the altar and the tribute of the princes (Numbers 7:2-88), both on behalf of the people, and its original anointing and sanctification (Numbers 7:1).c The lighting of the lamps in the Sanctuary by Aaron and his sons symbolising the light of Yahweh shining on His people (Numbers 8:1-4). This was a response to the priests’ blessing (Numbers 6:22-27).

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b The compulsory dedication of the Levites to the service of Yahweh as Yahweh’s guarantee of the maintenance of the cult (Numbers 8:5-26). This paralleled the dedication of the Nazirites (Numbers 6:1-21). It was Yahweh’s response to the dedication of the people.a The compulsory keeping of the Passover of deliverance by the people, by all who were clean (Numbers 9:1-14) ensuring their continual deliverance by Yahweh. As their deliverance had begun with the Passover, so would their going forward begin with it, a reminder that Yahweh was continually with them. This was Yahweh’s response to their cleansing of the camp (Numbers 5). Because they were clean they could partake in His Passover with all that it signified.The Voice of Yahweh Their King From Above The Mercy Seat (Numbers 7:89).Numbers 7:89‘And when Moses went into the tent of meeting to speak with him, then he heard the Voice speaking to him from above the mercy-seat that was on the ark of the testimony, from between the two cherubim: and he spoke to him (literally ‘he said to him’).’In response to all their efforts came the Voice of Yahweh from the ‘Holy of Holies’ (the Most Holy Place). The shout of a king was among them (23:21). He was responding to their dedication and the dedication of their princes. Through Moses He would speak to them personally as His people, and Moses would pass on His words through the princes. Thus the Voice was closely linked with the dedicated princes. Their dedication on behalf of the people resulted in Yahweh’s positive revelatory action towards His people.But it was through Moses that He would speak continually through the days to come as He had in the past, speaking to him as a man speaks with His friend. This was how ‘Yahweh said to Moses’. Through Moses came all of Yahweh’s revelation to His people (Exodus 33:11). For this was that voice which had declared His covenant from Mount Sinai (Exodus 20:1; Exodus 20:22), that terrible voice from which the people had pleaded to be spared (Exodus 20:19). They had not wanted to hear the Voice, they had only wanted Moses to hear it, and their wish was to be granted. Here was the Voice Who would one day manifest Himself more fully as the Word (John 1:1-18).It is salutary to realise that while the fire and the cloud only symbolised what Yahweh was, His voice was essentially expressive of Himself. It was personal and real. The cloud and the fire brought home God’s glory, the voice brought home the essential nature of what He was. Through that voice came His full revelation of Himself as revealed in His word.

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The Voice came from the mercy seat, the propitiatory, which was between the cherubim and above the Ark in which were the covenant tablets. Here was His covenant throne. From here He dispensed mercy. When the people were fully dedicated they could be sure that they would hear His voice through His representatives the prophets, who would stand where Moses stood (Deuteronomy 18:18-19). From now on they would always have His voice if they would hear it.All knew that there was there no representation of Yahweh. He was the invisible One, the One Who could not be portrayed by any earthly image. But from there He spoke, and it was to there that all their offerings and sacrifices were finally directed, as was brought out on the great Day of Atonement. For there finally was the point at which atonement could be made, forgiveness received, and reconciliation and peace be established.“He said to him.” We are left to recognise that this refers to whatever Yahweh said to Moses. We have again and again the phrase ‘Yahweh spoke to Moses , saying’. This is here depicted as being spoken by the Voice from the mercy seat.

PULPIT, "And when Moses was gone into the tabernacle of the congregation. Rather, "the tent of meeting." Hebrew, ohel moed, where God had promised to meet with him (Exodus 25:22). To speak with him, i.e; with God, as implied in the word "meeting." He heard the voice of one speaking unto him. Rather, "he heard the voice conversing with him," making itself audible to him. ִמַּדֵּבר, part. Hithpael, as in Ezekiel 2:2 . Here is a distinct statement of the supernatural fact that God spake to Moses with an audible human voice, and (no doubt) in the Hebrew language, from out the empty darkness behind the veil. In the fact, indeed, of God so speaking audibly there was nothing new (see Genesis 3:8; Genesis 17:1, &c.), nor in the fact of his so speaking to Moses (see Exodus 3:4 and Exodus 33:9); but this records the fulfillment of that promise which was part of God's covenant with Israel, that he would at all times converse with Moses as their mediator from above the mercy-seat (see on Exodus 22-25:20 , and cf. Deuteronomy 28-5:23 ). And he spake unto him, i.e; God spake unto Moses: the voice made itself audible, and by the voice God himself spake unto him. It is quite obvious that this statement more properly belongs to an earlier period, viz; to that immediately succeeding the consecration of the tabernacle. On the day it was set up Moses was not able to enter it (Exodus 40:35), but no doubt he did so very soon afterwards, and received from the mouth of the Lord, speaking in the holiest, all the commandments and ordinances recorded in Leviticus and in the beginning of this book. Perhaps the first communication made to him in this way concerned the offerings of the princes when first brought near (verses 4, 11), and for that reason the statement may have been appended to the record of those offerings.

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