Text -- Numbers 7:1-74 (NET)

The Leader’s Offerings

7:1 When Moses had completed setting up the tabernacle, he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils. 7:2 Then the leaders of Israel, the heads of their clans, made an offering. They were the leaders of the tribes; they were the ones who had been supervising the numbering. 7:3 They brought their offering before the Lord, six covered carts and twelve oxen– one cart for every two of the leaders, and an ox for each one; and they presented them in front of the tabernacle.

The Distribution of the Gifts

7:4 Then the Lord spoke to Moses: 7:5 “Receive these gifts from them, that they may be used in doing the work of the tent of meeting; and you must give them to the Levites, to every man as his service requires.” 7:6 So Moses accepted the carts and the oxen and gave them to the Levites. 7:7 He gave two carts and four oxen to the Gershonites, as their service required; 7:8 and he gave four carts and eight oxen to the Merarites, as their service required, under the authority of Ithamar son of Aaron the priest. 7:9 But to the Kohathites he gave none, because the service of the holy things, which they carried on their shoulders, was their responsibility.

The Time of Presentation

7:10 The leaders offered gifts for the dedication of the altar when it was anointed. And the leaders presented their offering before the altar. 7:11 For the Lord said to Moses, “They must present their offering, one leader for each day, for the dedication of the altar.”

The Tribal Offerings

7:12 The one who presented his offering on the first day was Nahshon son of Amminadab, from the tribe of Judah. 7:13 His offering was one silver platter weighing 130 shekels, and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:14 one gold pan weighing 10 shekels, full of incense; 7:15 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:16 one male goat for a purification offering; 7:17 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nahshon son of Amminadab. 7:18 On the second day Nethanel son of Zuar, leader of Issachar, presented an offering. 7:19 He offered for his offering one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:20 one gold pan weighing 10 shekels, full of incense; 7:21 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:22 one male goat for a purification offering; 7:23 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nethanel son of Zuar. 7:24 On the third day Eliab son of Helon, leader of the Zebulunites, presented an offering. 7:25 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:26 one gold pan weighing 10 shekels, full of incense; 7:27 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:28 one male goat for a purification offering; 7:29 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Eliab son of Helon. 7:30 On the fourth day Elizur son of Shedeur, leader of the Reubenites, presented an offering. 7:31 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:32 one gold pan weighing 10 shekels, full of incense; 7:33 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:34 one male goat for a purification offering; 7:35 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elizur son of Shedeur. 7:36 On the fifth day Shelumiel son of Zurishaddai, leader of the Simeonites, presented an offering. 7:37 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:38 one gold pan weighing 10 shekels; 7:39 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:40 one male goat for a purification offering; 7:41 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Sheloumiel son of Zurishaddai. 7:42 On the sixth day Eliasaph son of Deuel, leader of the Gadites, presented an offering. 7:43 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:44 one gold pan weighing 10 shekels; 7:45 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:46 one male goat for a purification offering; 7:47 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Eliasaph son of Deuel. 7:48 On the seventh day Elishama son of Ammihud, leader of the Ephraimites, presented an offering. 7:49 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:50 one gold pan weighing 10 shekels, full of incense; 7:51 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:52 one male goat for a purification offering; 7:53 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elishama son of Ammihud. 7:54 On the eighth day Gamaliel son of Pedahzur, leader of the Manassehites, presented an offering. 7:55 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:56 one gold pan weighing 10 shekels, full of incense; 7:57 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:58 one male goat for a purification offering; 7:59 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Gamaliel son of Pedahzur. 7:60 On the ninth day Abidan son of Gideoni, leader of the Benjaminites, presented an offering. 7:61 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:62 one gold pan weighing 10 shekels, full of incense; 7:63 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:64 one male goat for a purification offering; 7:65 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Abidan son of Gideoni. 7:66 On the tenth day Ahiezer son of Amishaddai, leader of the Danites, presented an offering. 7:67 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:68 one gold pan weighing 10 shekels, full of incense; 7:69 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:70 one male goat for a purification offering; 7:71 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahiezer son of Amishaddai. 7:72 On the eleventh day Pagiel son of Ocran, leader of the Asherites, presented an offering. 7:73 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:74 one gold pan weighing 10 shekels, full of incense;

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 7:1

It seems day is for time, and on the day, for about the time. For all the princes did not offer these things upon one and the same day, but on several days, as here it follows. And so this chapter comes in its proper place, and those things were done in the second month of the second year after the tabernacle and altar, and all other instruments thereof were anointed, as is here expressed; and after the Levites were separated to the service of the tabernacle, and appointed to their several works, which was done about a month after the tabernacle was erected, and after the numbering of the people, Num. 1:2-49, when the princes here employed in the offerings were first constituted; and after the disposal of the tribes about the tabernacle, the order of which is here observed in the time of their offerings.

Wesley: Num 7:2

In the manner and days hereafter mentioned.

Wesley: Num 7:3

For the more convenient and safe carriage of such things as were most cumbersome.

Wesley: Num 7:5

More or fewer, as the nature of their service and of the things to be carried required.

Wesley: Num 7:9

Because of the greater worth and holiness of the things which they carried.

Wesley: Num 7:10

Of burnt-offerings, and incense too, as appears from the matter of their offerings. Not for the first dedication of them, for it is apparent they were dedicated or consecrated before this time by Moses and Aaron: but for a farther dedication of them, these being the first offerings that were made for any particular persons or tribes.

Wesley: Num 7:10

That is, about the time, as soon as it was anointed.

Wesley: Num 7:11

And in this offering they followed the order of their camp, and not of their birth.

Wesley: Num 7:13

A large dish or platter; to be employed about the altar of burnt-offering, or in the court; not in the sanctuary, for all its vessels were of gold.

Wesley: Num 7:17

Which are more numerous because the princes and priests, and some of the people made a feast before the Lord out of them.

JFB: Num 7:1

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. So 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.

JFB: Num 7:2-3

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

JFB: Num 7:4-5

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].

JFB: Num 7:6-9

The Hebrew word seems to be fairly rendered by the word "wagons." Wheel carriages of some kind are certainly intended; and as they were covered, the best idea we can form of them is, that they bore some resemblance to our covered wagons. That wheel carriages were anciently used in Egypt, and in what is now Asiatic Turkey, is attested, not only by history, but by existing sculptures and paintings. Some of these the Israelites might have brought with them at their departure; and others, the skilful artisans, who did the mechanical work of the tabernacle, could easily have constructed, according to models with which they had been familiar. Each wagon was drawn by two oxen, and a greater number does not seem to have been employed on any of the different occasions mentioned in Scripture. Oxen seem to have been generally used for draught in ancient times among other nations as well as the Hebrews; and they continue still to be employed in dragging the few carts which are in use in some parts of Western Asia [KITTO].

JFB: Num 7:6-9

The principle of distribution was natural and judicious. The Merarites had twice the number of wagons and oxen appropriated to them that the Gershonites had, obviously because, while the latter had charge only of the coverings and hangings (the light but precious and richly-embroidered drapery, [Num 4:24-26]) the former were appointed to transport all the heavy and bulky materials (the boards, bars, pillars, and sockets) in short, all the larger articles of furniture [Num 4:31-32]. Whoever thinks only of the enormous weight of metal, the gold, silver, brass, &c., that were on the bases, chapiters, and pillars, &c., will probably come to the conclusion that four wagons and eight oxen were not nearly sufficient for the conveyance of so vast a load. Besides, the Merarites were not very numerous, as they amounted only to thirty-two hundred men from thirty years and upward [Num 4:44]; and, therefore, there is reason to suppose that a much greater number of wagons would afterwards be found necessary, and be furnished, than were given on this occasion [CALMET]. Others, who consider the full number of wagons and oxen to be stated in the sacred record, suppose that the Merarites may have carried many of the smaller things in their hands--the sockets, for instance, which being each a talent weight, was one man's burden (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).

JFB: Num 7:10-11

"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.

JFB: Num 7:11

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

JFB: Num 7:12-17

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).|| 03869||1||66||0||@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.

JFB: Num 7:48

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

Clarke: Num 7:1

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.

Clarke: Num 7:3

Six covered wagons - שש עגלת צב shesh egloth tsab , six tilted wagons, the 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 heavier parts of the tabernacle, which could not be conveniently carried on men’ s shoulders.

Clarke: Num 7:5

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.

Clarke: Num 7:7

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.

Clarke: Num 7:8

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.

Clarke: Num 7:9

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.

Clarke: Num 7:10

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

Clarke: Num 7:13

One silver charger - קערת kaarath , a dish, or deep bowl, in which they kneaded the paste. See Exo 25:29. One silver bowl - מזרק mizrak , a bason, to receive the blood of the sacrifice in. See on Exo 27:3 (note).

Clarke: Num 7:14

One spoon - כף caph , a censer, on which they put the incense. See Exo 25:29. 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	Location
1.	Judah	Nahshon	12
2.	Issachar	Nethaneel	18	East
3.	Zebulun	Eliab	24
4.	Reuben	Elizur	30
5.	Simeon	Shelumiel	36	South
6.	Gad	Eliasaph	42
7.	Ephraim	Elishama	48
8.	Manasseh	Gamaliel	54	West
9.	Benjamin	Abidan	60
10.	Dan	Ahiezer	66
11.	Asher	Pagiel	72	North
12.	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 feeling whereof they rejoiced before God."

Clarke: Num 7:48

On the seventh day - Both Jewish and Christian writers have been surprised that this work of offering went forward on the seventh day, which they suppose to have been a Sabbath, as well as on the other days. Bu

1.    There is no absolute proof that this seventh day of offering was a Sabbath

2.    Were it even so, could the people be better employed than in thus consecrating themselves and their services to the Lord

We have already seen that every act was a religious act; and we may rest assured that no day was too holy for the performance of such acts as are recorded here.

Clarke: Num 7:72

On the eleventh day - The Hebrew form of expression, here and in the 78th verse, has something curious in it. ביום עשתי עשר יום beyom ashtey asar yom , In the day, the first and tenth day; ביום שנים עשר יום beyom sheneym asar yom , In the day, two and tenth day. But this is the idiom of the language, and to an original Hebrew our almost anomalous words eleventh and twelfth, by which we translate the original, would appear as strange as his, literally translated, would appear to us. In reckoning after twelve, it is easy to find out the composition of the words thirteen, as three and ten, fourteen, four and ten, and so on; but eleven and twelve bear scarcely any analogy to ten and one, and ten and two, which nevertheless they intend. But this is a subject of philology rather than of Biblical criticism.

Calvin: Num 7:1

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 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.

Calvin: Num 7:3

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.

Calvin: Num 7:10

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 Exo 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. (Eze 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.

Calvin: Num 7:12

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. (Gen 49:10.) Non, although the time had not 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.

TSK: Num 7:1

had fully : Exo 40:17-19

anointed it : Exo 30:23-30; Lev 8:10, Lev 8:11, 9:1-24

sanctified them : Gen 2:3; Exo 13:2; 1Ki 8:64; Mat 23:19

TSK: Num 7:2

the princes : Num 1:4-16, 2:1-34, 10:1-36

and were over : etc. Heb. who stood

offered : Exo 35:27; 1Ch 29:6-8; 2Ch 35:8; Ezr 2:68, Ezr 2:69; Neh 7:70-72

TSK: Num 7:3

covered wagons : The Hebrew egloth tzav , signifies ""tilted wagons;""so LXX αμαξας λαμπηνικας , with which the Coptic agrees. These were given for the more convenient exporting of the heavier parts of the tabernacle. Num 7:3

TSK: Num 7:5

Take it : Exo 25:1-11, Exo 35:4-10; Psa 16:2, Psa 16:3; Isa 42:1-7, Isa 49:1-8; Eph 4:11-13; Tit 3:8

give them : i.e. distribute them among the Levites as they need them; giving most to those who have the heaviest burdens to bear.

TSK: Num 7:7

Two wagons : Num 3:25, Num 3:26, Num 4:24-28

sons of Gershon : The Gershonites being fewest in number of able men, had the less burdensome things to carry; for they carried only the curtains, coverings, and hangings (Num 4:25, Num 4:40). And although this was a cumbersome carriage, and they needed waggons, yet it was not a heavy one, and they needed few.

TSK: Num 7:8

four wagons : Num 3:36, Num 3:37, Num 4:28-33

the sons : Though the Merarites were the most numerous, yet they had the greatest burden, namely, the boards, bars, pillars, and sockets, to carry (Num 4:31, Num 4:32, Num 4:48). Therefore they had double the number of waggons to what the Gershonites had assigned them.

TSK: Num 7:9

unto the : Because they had the charge of the ark, table, candlestick, altars, etc. (Num 4:4-15), which were to be carried upon their shoulderscaps1 . fcaps0 or those sacred things must not be drawn by beasts.

because : Num 3:31, Num 4:4-16; 2Sa 6:6, 2Sa 6:13; 1Ch 15:3, 1Ch 15:13, 1Ch 23:26

TSK: Num 7:10

princes : Every prince, or chief, offered in the behalf, and doubtless at the expense, of his whole tribe.

dedicating : Deu 20:5; 1Ki 8:63; 2Ch 7:5, 2Ch 7:9; Ezr 6:16, Ezr 6:17; Neh 12:27, Neh 12:43; Psa 30:1 *title Joh 10:22

TSK: Num 7:11

1Co 14:33, 1Co 14:40; Col 2:5

TSK: Num 7:12

Num 1:7, Num 2:3, Num 10:14; Gen 49:8, Gen 49:10; Rth 4:20; Mat 1:4; Luk 3:32, Naasson

TSK: Num 7:13

charger : Exo 25:29, Exo 37:16; 1Ki 7:43, 1Ki 7:45; 2Ki 25:14, 2Ki 25:15; Ezr 1:9, Ezr 1:10, Ezr 8:25; Jer 52:19; Dan 5:2; Zec 14:20; Mat 14:8, Mat 14:11

the shekel : Exo 30:13; Lev 27:3, Lev 27:25

a meat offering : Lev 2:1

TSK: Num 7:14

spoon : Num 4:7; Exo 37:16; 1Ki 7:50; 2Ki 25:14, 2Ki 25:15; 2Ch 4:22, 2Ch 24:14

incense : Exo 30:7, Exo 30:8, Exo 30:34-38, Exo 35:8

TSK: Num 7:15

Num. 25:1-18, 28:1-29:40; Lev. 1:1-17; Isa 53:4, Isa 53:10, Isa 53:11; Mat 20:28; Joh 17:19; Rom 3:24-26, Rom 5:6-11, Rom 5:16-21, Rom 8:34, Rom 10:4; 1Ti 2:6; Tit 2:14; Heb 2:10; 1Pe 1:18, 1Pe 1:19, 1Pe 2:24, 1Pe 3:18

TSK: Num 7:16

Lev 4:23, Lev 4:25

TSK: Num 7:17

peace : Lev. 3:1-17; 2Co 5:19-21

this was the offering : 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 Num 2:1 and Num 10:1), beginning at the East, then proceeding to the South, then to the West, and ending with the North, according to the course of the sun. Their order may be thus viewed:

Encampment / Offerings
EAST
1.	Judah	Nahshon
2.	Issachar	Nathaneel
3.	Zebulun	Eliab
SOUTH
4.	Reuben	Elizur
5.	Simeon	Shelumiel
6.	Gad	Eliasaph
WEST
7.	Ephraim	Elishama
8.	Manasseh	Gamaliel
9.	Benjamin	Abidan
NORTH
10.	Dan	Ahiezer
11.	Asher	Pagiel
12.	Naphtali	Ahira

Thus God evinces that he ""is not the author of confusion, but of peace""(1Co 14:33). It is also worthy of remark, that every tribe offers the same kind of offering, and in the same quantity, to shew, 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 everything 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. Thus, as the priests, altar, 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.

TSK: Num 7:18

Num 1:8, Num 2:5

TSK: Num 7:19

Num 7:12-17

TSK: Num 7:21

Gen 8:20; Rom 12:1; Eph 5:2

TSK: Num 7:23

Lev 7:11-13; 1Ki 8:63; Pro 7:14; Col 1:1

TSK: Num 7:24

Num 1:9, Num 2:7

TSK: Num 7:27

Psa 50:8-14, Psa 51:16; Isa 1:11; Jer 7:22; Amo 5:22

TSK: Num 7:30

Num 1:5, Num 2:10

TSK: Num 7:31

offering : Num. 7:13-89

charger : Kaârah , in Arabic, kâran , from kuâra , to be deep, a large deep dish or bowl. It appears by the metal of which this charger and bowl were made, that they were for the use of the altar of burnt offerings in the outer court; for all the vessels of the sanctuary were of gold. It was probably used for receiving the flesh of the sacrifices upon which the priests feasted, or the fine flour for the meat offerings.

Bowl : Mizrak , from zarak , to sprinkle, a bowl or bason, used in sprinkling the blood of the sacrifice (Exo 27:21).

TSK: Num 7:32

spoon : Kaph , in Syriac, kaphtho , a pan or censer, on which the incense was put. Both the metal of which it was made, and that which it contained, shew that it was for the use of the golden altar in the sanctuary.

incense : Psa 66:15; Mal 1:11; Luk 1:10; Rev 8:3

TSK: Num 7:35

And for a sacrifice : These sacrifices were more numerous than the burnt offering or the sin offering; because the priests, the princes, and as many of the people as they invited, had a share of them, and feasted, with great rejoicing, before the Lord. This custom, as Mr. Shelden observes, seems to have been imitated by the heathen, who dedicated their altars, temples, statues, etc., with much ceremony.

TSK: Num 7:36

Num 1:6, Num 2:12

TSK: Num 7:37

Num. 7:13-89

TSK: Num 7:39

Exo 12:5; Joh 1:29; Act 8:32; 1Pe 1:19; Rev 5:6

TSK: Num 7:42

Num 1:14, Num 2:14, Son of Reuel

TSK: Num 7:43

offering : Num. 7:13-89

mingled with oil : Lev 2:5, Lev 14:10; Heb 1:9; 1Jo 2:27

TSK: Num 7:45

Psa 66:15; Isa 53:4; 2Co 5:21

TSK: Num 7:48

On the seventh : Both Jewish and Christian writers have been surprised that this work of offering went forward on the seventh day (which they suppose to have been a sabbath), as well as on the other days. But:

1.    There is no absolute proof that this seventh day of offering was a sabbath.

2.    Were it even so, could the people be better employed than in thus consecrating themselves and their services to the Lord?

We have already seen that every act was a religious act; and we may rest assured, that no day was too holy for the performance of such acts as are here recorded. Here it may be observed, that Moses has thought fit to set down distinctly, and at full length, the offerings of the princes of each tribe, though, as we have already observed, they were the very same, both in quantity and quality, that an honourable mention might be made of every one apart, and that none might think himself in the least neglected.

Elishama : Num 1:10, Num 2:18

TSK: Num 7:49

Num. 7:13-89

TSK: Num 7:51

Whether there were any prayers made for the gracious acceptance of the sacrifices which should be hereafter offered on the altar, we are not informed; but the sacrifices themselves were of the nature of supplications, and it is probable, that they who offered them, made humble petitions along with them.

TSK: Num 7:54

Num 1:10, Num 2:20

TSK: Num 7:55

Num. 7:13-89

TSK: Num 7:60

Num 1:11, Num 2:22

TSK: Num 7:61

Num. 7:13-89

TSK: Num 7:62

Psa 112:2; Isa 66:20; Dan 9:27; Rom 15:16; Phi 4:18; Heb 13:15

TSK: Num 7:66

On the tenth day : When the twelve days of the dedication commenced cannot be easily determined; but the computation of F. Scacchus seems highly probable. He supposes, that the tabernacle being erected the first day of the first month of the second year after the departure from Egypt, seven days were spent in the consecration of it, and the altar, etc.; and that on the eight day, Moses began to consecrate Aaron and his sons, which lasted seven days more. Then, on the fourteenth day of that month, was the feast day of unleavened bread; which God commanded to be observed in the first month (Num 9:1), and which lasted till the 22nd. The rest of the month, we may well suppose, was spent in giving, receiving, and delivering the laws contained in the book of Leviticus; after which, on the first day of the second month, Moses began to number the people, according to the command in the beginning of this book; which may be supposed to have lasted three days. On the fourth, the Levites were numbered; on the next day we may suppose they were offered to God, and given to the Priests; and on the sixth, they were expiated and consecrated, as we read in the following chapter. On the seventh day, their several charges were assigned them (Num 4:1); after which, he supposes the princes began to offer, on the eight day of the second month, for the dedication of the altar, which lasted till the nineteenth day inclusively; and on the twentieth day of this month, they removed from Sinai to the wilderness of Paran (Num 10:11, Num 10:12).

Ahiezer : Num 1:12, Num 2:25

TSK: Num 7:67

Num. 7:13-89

TSK: Num 7:72

eleventh day : Dr. Adam Clarke remarks, that the Hebrew form of expression here, and in Num 7:78, has something curious in it; beyom âshtey âsar yom , ""in the day, the first and tenth day;""beyom shenim âsar yom , ""in the day, two and tenth day.""But this is the idiom of the language; and to an original Hebrew, our almost anomalous words eleventh and twelfth, would appear as strange.

Pagiel : Num 1:13, Num 2:27

TSK: Num 7:73

Num. 7:13-89; The oblations and sacrifices enumerated in vv.13-88 were simple and plain, though costly and magnificent. On this occasion we find there were offered 12 silver chargers, each weighing 130 shekels; 12 silver bowls, each 70 shekels; Num 7:12 golden spoons, each 10 shekels; making the total amount of silver vessels 2,400 shekels, and that of golden vessels, 120 shekels. A silver charger, at 130 shekels, reduced to troy weight, makes 75 oz. 9 dwts. 16, 8/31 gr.; and a silver bowl, at 70 shekels, amounts to 40 oz. 12 dwts. 21, 21/31 gr. The total weight of the 12 chargers is therefore 905 oz. 16 dwts. Num 7:3, Num 7:3/31 gr.; and that of the 12 bowls, 487 oz. 14 dwts. 20; Num 7:4/31 gr.; making the total weight of silver vessels 1,393 oz. Num 7:10 dwts. 23, 7/31 gr. The golden spoons, allowing each to be Num 7:5 oz. 16 dwts. 3, 3/31 gr., amount to 69 oz. 3 dwts. 13, 5/31 gr. Besides these, there were for sacrifice -

Sacrifices
Bullocks	12
Rams	12
Lambs	12
Goats	24
Rams	60
He goats	60
Lambs	60
Total	240

By this 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 must of itself have required an immense number of lambs, when each family of 600,000 males was obliged to provide one (Num 9:1).

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 7:1

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.

Barnes: Num 7:3

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.

Barnes: Num 7:7-9

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.

Barnes: Num 7:12-83

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.

Poole: Num 7:1

On the day either,

1. Precisely; and so this history, as many others, is put out of its proper place, and this chapter, and the 8th, 9th, 10th, and 11th, should follow next after Ex 40 and this day is the same on which the tabernacle was erected, which was the first day of the first month of the second year, Exo 40:17,18 . Or,

2. Largely, day being put for time, and

on the day for about the time , or, a little after the time. And thus it seems to be taken here, because all the princes did not offer these things upon one and the same day, but on several days, as here it follows. And so there is no disorder in the history, and this chapter comes in its proper place, and those things were done in the second month of the second year after the tabernacle, and altar, and all other instruments thereof were anointed, as is here expressed; and after the Levites were separated to the service of the tabernacle, and appointed to their several works, as is manifest from Num 7:5-9 , which was done about a month after the tabernacle was erected, &c.; and after the numbering of the people, Nu 1 , when the princes here employed in the offerings were first constituted; and after the disposal of the tribes about the tabernacle, the order of which is here observed in the time of their offerings. Anointed it Lev 8:10 .

Poole: Num 7:2

To wit, in the manner and days hereafter mentioned.

Poole: Num 7:3

Covered wagons for the more convenient and safe carriage of such things as were most cumbersome.

Poole: Num 7:5

i.e. More or fewer of them, as the nature of their service and of the things to be carried required.

Poole: Num 7:8

i.e. Under his care and inspection. See Gen 39:22 . And it must be noted that these words belong both to the Merarites here, and to the Gershonites , Num 7:7 , because both of them were under his hands, as is affirmed, Num 4:28,33 .

Poole: Num 7:9

Because of the greater worth and holiness of the things which they carried. See Num 4:6,8,10,12,14 2Sa 6:6,13 .

Poole: Num 7:10

The altar to wit, of burnt-offerings, and incense too, as appears from the matter of their offerings. The singular number for the plural. Not for the first dedication of them, for it is apparent they were dedicated or consecrated before this time by Moses and Aaron for divers days together, Le 8 Le 9 ; but for a further dedication of them, these being the first offerings that were made for any particular persons or tribes.

In the day i.e. about the time, as soon as it was anointed. See Poole Num 7:1.

Poole: Num 7:11

As well for the greater solemnity and splendour of the work, as for the prevention of confusion. And in this offering they follow the order of their camp, and not of their birth.

Poole: Num 7:12

In whose name and behalf this offering was made, and so in the rest.

Poole: Num 7:13

One silver charger a large dish or platter; of which see Exo 25:29 , to be employed about the altar of burnt-offering, or in the court, not in the sanctuary, for all its vessels were of gold.

Poole: Num 7:14

Ten shekels of gold and therefore belonging to the altar of incense.

Poole: Num 7:17

Peace-offerings are more numerous, because the princes and priests, and some of the people, did make a feast before the Lord out of them, and celebrated it with great rejoicing.

Haydock: Num 7:1

The day. The second of the second month, the year after the Hebrews left Egypt. We might read this chapter immediately after the 10th of Leviticus.

Haydock: Num 7:3

Covered. Destined to carry some parts of the tabernacle. (Calmet) ---

The Septuagint use a term which, according to Hesychius, denotes the chariots in which people of quality travelled, Lampenes. (Menochius)

Haydock: Num 7:8

Four. The sons of Merari were not very numerous, (chap. iv. 44,) and they had the heaviest parts of the tabernacle to carry. The metal alone would weigh 274,875 Roman pounds, of 12 ounces each; not to mention the pillars, &c. If 100 waggons carried each 3000 pounds, and every man 50, they would not carry one half; so that the people must have furnished them with many more waggons besides these four of the princes. (Jansenius) (Calmet) ---

Abulensis thinks the Merarites carried all that was not laid on the four waggons. (Menochius)

Haydock: Num 7:9

Serve in removing the most sacred vessels of the sanctuary, chap. iv. 4. ---

Shoulders, out of respect. Yet the ark itself was placed on a cart, (2 Kings vi. 3.; Haydock.) improperly. (Du Hamel)

Haydock: Num 7:10

That day. About that time; the ceremony lasted at least twelve days, ver. 84. (Tirinus)

Haydock: Num 7:11

Altar of holocausts, the dedication of which continued seven days, Exodus xxix. 36. (Menochius)

Haydock: Num 7:13

Dish, ( acetabulum. ) Hebrew kaharath. See Exodus xxv. 29. This present of the prince of Juda weighed five Roman pounds. It was of silver, and consequently could not be used in the sanctuary, but in the court, (Calmet) at the altar of holocausts. (Tirinus)

Haydock: Num 7:14

Mortar. Hebrew caph, which the Vulgate commonly renders phiala, "a cup," (Menochius) may signify a spoon for incense, as it generally accompanies the censer, 3 Kings vii. 20. It means literally "the palm of the hand." The high priest took his hands full of incense on the day of expiation, Leviticus xvi. 12. But on other occasions, a spoon was probably used to throw incense on the altar, or on the coals which were burning in the censers. (Calmet)

Haydock: Num 7:23

Buck-goats, ( hircos ). The same as the he-goats given by Nahasson. The presents of all the 12 princes are equal; and Moses mentions them in detail with equal honour. They give them according to the order in which they encamped. Juda, with his two tribes, first; then Ruben, &c.

Gill: Num 7:1

And it came to pass on the day that Moses had fully set up the tabernacle,.... Not on the very exact day on which it was first reared up, for that was on the first day of the first month of the second year from the coming up of Israel out of Egypt, Exo 40:17; whereas the following offerings of the princes were not offered, and many other things previous to them, recorded in the preceding chapters, were not done, until after the first day of the second month of that year, Num 1:1; though the Jews say ^e the first of Nisan, or of the first month, was the first for various things, and the first on which the princes offered; but no one particular day can be intended, because the princes were twelve days successively offering their offerings; wherefore "the day" here only denotes the time about which it was when this service was performed; when the tabernacle was not only set up, but "fully" set up, when everything relating to it was in its proper place and order; when not only it was put together, and all the vessels and instruments of it in their due place, but also when the people of Israel, for whose sake it was erected, that the Lord God might dwell among them, were numbered, and their camps formed and pitched around the tabernacle; and the Levites were taken and numbered also, who were to serve at it, and their place and service were appointed unto them about it; for then, and not till then, was the service of it completed, and its proper place and situation fixed and settled:

and had anointed it; with the holy oil Moses was directed to make and anoint it with, Exo 30:23,

and sanctified it: set it apart for holy use and service, to be an habitation for God, and the place of his worship:

and all the instruments thereof; the ark, table, candlestick, &c.

both the altars, and all the vessels thereof, and had anointed them,

and sanctified them; the altar of incense, and the altar of burnt offering, and all appertaining: thereunto; according to Ben Gersom, this finishing of the whole was at the end of the seven days of consecration of Aaron and his sons, Exo 29:35.

Gill: Num 7:2

That the princes of Israel,.... The princes of the twelve tribes of Israel:

heads of the house of their fathers; of the each of the houses and families the tribes were divided into, and took their name from each of their ancestors, as is next explained:

who were princes of the tribes; the twelve tribes, as before observed, Num 1:4,

and were over them that were numbered; over the children of Israel that were numbered, Num 1:19; by which it that these princes are the very same persons that are mentioned by name there, as they are here afterwards; and were with Moses and Aaron, and assisting to them when they took the number of them; but according to the Targum of Jonathan, and Jarchi, these were appointed over them in Egypt; but the former is right: these now

offered not sacrifices but gifts; they brought their presents to the Lord for the service of his sanctuary, and set them before him, as follows.

Gill: Num 7:3

And they brought their offering before the Lord,.... Before the tabernacle, as it is afterwards explained, where he had now taken up his habitation:

six covered wagons, and twelve oxen; according to the number of the twelve tribes, of which they were princes, two oxen for each wagon, which were to carry the tabernacle, and its vessels, from place to place; and which wagons were covered, not only to hide the things to be put into them from the sight of the people, being sacred, but to preserve them from the rain and dust, and the like; and no doubt, but as they were made of the best materials, So they were covered with rich coverings for the honour of the vessels put into them, being the presents of princes, and in which they joined, and could not be ordinary carriages. The word is rendered "litters" in Isa 66:20; and by some, "coaches"; the Targum of Jonathan is,"six wagons yoked,''or drawn with a yoke of oxen; and Aben Ezra says, it signifies a kind of oxen which drew wagons; but the Targum of Jonathan, Jarchi, and Ben Gersom interpret it "covered", as we do:

a wagon for two of the princes, and for each one an ox; two princes joined in the present of one wagon, which shows it could not be a common wagon, but rich carriage, and ornamented, as the Targum of Jonathan adds; and each prince presented an ox, so that there was a yoke of them for each wagon:

and they brought them before the tabernacle; the Targum of Jonathan says, Moses would not receive them, and therefore they brought them before the tabernacle; and so, says Jarchi, Moses received them not at their hands, until it was declared to him by the mouth of the Lord what he should do, as follows.

Gill: Num 7:4

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

saying: as follows.

Gill: Num 7:5

Take it of them,.... The present of the wagons and oxen, by which it appears that this freewill offering of the princes was according to his mind and will, and what they were influenced and guided to by his Spirit, and was well pleasing in his sight, and acceptable to him:

that they may be to do the service of the tabernacle of the congregation; be made use of, and employed in carrying the tabernacle, and the things of it, from place to place, when the Israelites journeyed:

and thou shalt give them to the Levites; to ease them, whose business it was to bear and carry the several parts of the tabernacle, and the vessels of it:

to every man according to his service; whether lighter or heavier, for such difference there was in the three divisions of the Levites; and according as their work was, they had more or fewer wagons and oxen given them, as it follows, Num 7:7.

Gill: Num 7:6

And Moses took the wagons and the oxen,.... Of the princes, as he was directed:

and gave them unto the Levites; the Gershonites and Merarites; for, as for the Kohathites, they had no part of them, for a reason after given, Num 7:9.

Gill: Num 7:7

Two wagons and four oxen he gave unto the sons of Gershon,.... The eldest son of Levi:

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

Gill: Num 7:8

And four wagons and eight oxen he gave to the sons of Merari,.... All the remaining wagons and oxen, which were double the number given to the Gershonites:

according unto their service; being much heavier than theirs, having all the boards, pillars, sockets, pins; cords, &c. to bear and carry: thus Moses was directed of God wisely to dispose of those carriages, in proportion to the services each was employed in; and in a spiritual way, as the day, duty, and service of the people of God be, he proportions grace and strength to them to answer thereunto:

under the hand of Ithamar the son of Aaron the priest; under whose care, inspection, and direction, were both the Gershonites and Merarites, Num 4:28; and by whom were delivered, according to the instruction of Moses, the several wagons and oxen, to them.

Gill: Num 7:9

But unto the sons of Kohath he gave none,.... Being all disposed of to the sons of Gershon and Merari: the reason of which follows:

because the service of the sanctuary belonging unto them was that they should bear upon their shoulders; as the ark with the mercy seat, and cherubim, the shewbread table, the candlestick, and the two altars; though in later times we find the ark was sometimes not only carried by the priests, but upon a cart, Jos 3:17.

Gill: Num 7:10

And the princes offered for dedicating of the altar,.... For setting it apart to sacred use and service, even the altar of burnt offering; or rather after it had bean sanctified and set apart, when it began to be made use of for sacrifice:

in the day that it was anointed; with the anointing oil, whereby it was devoted to sacred service:

even the princes offered their offering before the altar; the altar of burnt offering; they brought their vessels for the service of it, and the creatures for sacrifice, and set them before it; signifying what they meant, thereby, that the silver and golden vessels were for the use of it, and the beasts for sacrifice to be offered up on it: and here Jarchi also observes, that Moses would not receive their offering until he knew the mind of God about it, and it was declared to him from himself.

Gill: Num 7:11

And the Lord said unto Moses,.... For before this was said to him, even what follows, Moses knew not, as the same writer observes, how they should offer, in what order, whether according to their birth, or whether according to the journeying of their camps, or whether they should offer together, or one after another, one day after another ^g; this affair is set in a clear light:

they shall offer their offering each prince on his day; one on one day, and the other on the next, and so on successively for twelve days running; and this was ordered for the greater solemnity of the service, and that it might be taken notice of, and each have the honour and credit of it; and this was done, not according to the order of their birth, but as their standards were fixed, first Judah, and those under him, and so the rest in course:

for the dedicating of the altar; see Num 7:10.

Gill: Num 7:12

And he that offered his offering on the first day,.... Was he whose standard was pitched first, at the east, to the rising sun: and this

was Nahshon the son of Amminadab, of the tribe of Judah; who was the prince and captain of that tribe, though the title is not here given him, as to the rest of the princes, this being left to be concluded from his offering first; for if they that offered after him were princes, he must needs be one; or it may be this title is omitted, because the chief prince, of the prince of the tribe of Judah, most peculiarly belongs to a greater Personage, even the Messiah, who was to spring, and did spring from that tribe, 1Ch 5:2; and, as Baal Hatturim says, from Nahshon; and who also observes, that Ben Nahshon is the Messiah.

Gill: Num 7:13

And his offering was one silver charger,.... Or dish, like one of those used in the shewbread table to hold the bread in, only they were of gold, this of silver, and belonged to the altar of burnt offering; the use of which might be to hold the meat offering in, as it may seem from the latter part of the verse, or the wave breast or heave shoulder, which belonged to the priest:

the weight thereof was an hundred and thirty shekels; which were sixty one ounces, four drachms, one scruple, and seventeen grains ^h, worth about sixteen pounds and five shillings of our money:

one silver bowl of seventy shekels, after the shekel of the sanctuary; the standard that was kept in the sanctuary; this was a lesser vessel, and was either for holding the drink offering, or receiving the blood of the sacrifices; its weight was thirty three ounces, five drachms, and three grains, and was worth about eight pounds and fifteen shillings of our money:

both of them were full of fine flour mingled with oil for a meat offering; which always attended other sacrifices after mentioned, part of which was burnt on the altar of burnt offering, and the rest were the perquisites of the priests.

Gill: Num 7:14

One spoon of ten shekels of gold, &c. Its weight was according to the shekels, its matter of gold; it weighed four ounces, one drachm, and nine grains, and was worth about seven pounds and ten shillings of our money:

full of incense; this looks as if this spoon was designed for the golden altar of incense, which might be at this time also dedicated; but Jarchi understands it as for the altar of burnt offering, and observes, we never find incense belonging to a private person, nor to the outward altar (the altar of burnt offering), but this only, and which was temporary.

Gill: Num 7:15

One young bullock,.... Of three years old, as the Targums of Jonathan and Jerusalem:

one ram; of two years old, as the same Targums:

one lamb of the first year, for a burnt offering; of which see Lev 1:3.

Gill: Num 7:16

One kid of the goats for a sin offering. Though these offerings of the princes were by way of thanksgiving, and to express their joy and gladness at the erection of the tabernacle, its altars, and the service thereof; yet as this might not be without sin, which attends the best and purest performances of men, a sin offering was required, teaching us to look to Christ, who was made an offering for sin, for the taking away the sins of our holy things.

Gill: Num 7:17

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:

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.

Gill: Num 7:18

On the second day Nethaneel the son of Zuar, prince of Issachar, did offer. See Num 1:8.

Gill: Num 7:19

He offered for his offering one silver charger,.... See Gill on Num 7:13.

Gill: Num 7:20

One spoon of gold of ten shekels, full of incense. See Gill on Num 7:14.

Gill: Num 7:21

One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Gill: Num 7:22

One kid of the goats for a sin offering. See Gill on Num 7:16.

Gill: Num 7:23

And for a sacrifice of peace offerings,.... See Gill on Num 7:17.

Nethaneel the son of Zuar; see Num 1:8.

Gill: Num 7:24

On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer. See Num 1:9.

Gill: Num 7:25

His offering was one silver charger,.... See Gill on Num 7:13.

Gill: Num 7:26

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14.

Gill: Num 7:27

One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Gill: Num 7:28

One kid of the goats for a sin offering. See Gill on Num 7:16.

Gill: Num 7:29

And for a sacrifice of peace offerings,.... See Gill on Num 7:17.

Eliab the son of Helon; see Num 1:9.

Gill: Num 7:30

On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer. See Num 1:5.

Gill: Num 7:31

His offering was one silver charger,.... See Gill on Num 7:13.

Gill: Num 7:32

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14.

Gill: Num 7:33

One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Gill: Num 7:34

One kid of the goats for a sin offering. See Gill on Num 7:16.

Gill: Num 7:35

And for a sacrifice of peace offerings,.... See Gill on Num 7:17.

Elizur the son of Shedeur; see Num 1:5.

Gill: Num 7:36

On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer. See Num 1:6.

Gill: Num 7:37

His offering was one silver charger,.... See Gill on Num 7:13.

Gill: Num 7:38

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14.

Gill: Num 7:39

One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Gill: Num 7:40

One kid of the goats for a sin offering. See Gill on Num 7:16.

Gill: Num 7:41

And for a sacrifice of peace offerings,.... See Gill on Num 7:17.

Shelumiel the son of Zurishaddai; see Num 1:6.

Gill: Num 7:42

On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered. See Num 1:14.

Gill: Num 7:43

His offering was one silver charger,.... See Gill on Num 7:13.

Gill: Num 7:44

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14.

Gill: Num 7:45

One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Gill: Num 7:46

One kid of the goats for a sin offering. See Gill on Num 7:16.

Gill: Num 7:47

And for a sacrifice of peace offerings,.... See Gill on Num 7:17.

Eliasaph the son of Deuel; see Num 1:14.

Gill: Num 7:48

On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered. See Num 1:10.

Gill: Num 7:49

His offering was one silver charger,.... See Gill on Num 7:13.

Gill: Num 7:50

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14.

Gill: Num 7:51

One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Gill: Num 7:52

One kid of the goats for a sin offering. See Gill on Num 7:16.

Gill: Num 7:53

And for a sacrifice of peace offerings,.... See Gill on Num 7:17.

Elishama the son of Ammihud; see Num 1:10.

Gill: Num 7:54

On the eighth day offered Gamaliel the son of Pedahzur,

prince of the children of Manasseh. See Num 1:10.

Gill: Num 7:55

His offering was one silver charger,.... See Gill on Num 7:13.

Gill: Num 7:56

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14.

Gill: Num 7:57

One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Gill: Num 7:58

One kid of the goats for a sin offering. See Gill on Num 7:16.

Gill: Num 7:59

And for a sacrifice of peace offerings,.... See Gill on Num 7:17.

Gamaliel the son of Pedahzur; see Num 1:10.

Gill: Num 7:60

On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered. See Num 1:11.

Gill: Num 7:61

His offering was one silver charger,.... See Gill on Num 7:13.

Gill: Num 7:62

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14.

Gill: Num 7:63

One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Gill: Num 7:64

One kid of the goats for a sin offering. See Gill on Num 7:16.

Gill: Num 7:65

And for a sacrifice of peace offerings,.... See Gill on Num 7:17.

Abidan the son of Gideoni; see Num 1:11.

Gill: Num 7:66

On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered. See Num 1:12.

Gill: Num 7:67

His offering was one silver charger,.... See Gill on Num 7:13.

Gill: Num 7:68

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14.

Gill: Num 7:69

One young bullock, one ram, one lamb of the first year, for a burnt offering. See Gill on Num 7:15.

Gill: Num 7:70

One kid of the goats for a sin offering. See Gill on Num 7:16.

Gill: Num 7:71

And for a sacrifice of peace offerings,.... See Gill on Num 7:17.

Ahiezer the son of Ammishaddai; see Num 1:12.

Gill: Num 7:72

On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered. See Num 1:13.

Gill: Num 7:73

His offering was one silver charger,.... See Gill on Num 7:13.

Gill: Num 7:74

One golden spoon of ten shekels, full of incense. See Gill on Num 7:14.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 7:1

¹ sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89).

² tn The construction of this line begins with the temporal indicator (traditionally translated “and it came to pass”) and then after the idiomatic “in the day of” (= “when”) uses the Piel infinitive construct from כָּלָה (kalah). The infinitive is governed by the subjective genitive, “Moses,” the formal subject of the clause. The object of the infinitive is the second infinitive, “to set up” (לְהָקִים, lÿhaqim). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.

sn This chapter belongs chronologically after Lev 8:11, because Aaron and his sons were not yet made the celebrants and officiants of the new shrine (completed in Exodus). Here then chapters 7-9 are actually earlier than chapters 1-6, and form a supplement by adding information not found in Exodus and Leviticus. The first verse here recapitulates the first act of Moses in consecrating the shrine (Exod 30:23-31).

NET Notes: Num 7:2

¹ tn Heb “the house of their fathers.”

² tn The form is the Qal active participle from the verb “to stand” (עָמַד, ’amad). The form describes these leaders as “the ones standing over [the ones numbered].” The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity.

NET Notes: Num 7:3

¹ tn Heb “and they brought.”

² sn For a discussion and drawings, see W. S. McCullough, IDB 1:540. But see also D. J. Wiseman, IBD 1:254.

NET Notes: Num 7:5

¹ tn The object is not in the Hebrew text, but has been supplied.

² tn The verb is the perfect tense with vav (ו) consecutive; following the imperative, this could be given an independent volitive translation (“they shall be”), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.

³ tn The sentence uses the infinitive construct expressing purpose, followed by its cognate accusative: “[that they may be] for doing the work of” (literally, “serving the service of”).

⁴ tn The noun אִישׁ (’ish) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.”

⁵ tn The expression כְּפִי (kÿfi) is “according to the mouth of.” Here, it would say “according to the mouth of his service,” which would mean “what his service calls for.”

NET Notes: Num 7:8

¹ tn Heb “hand.”

NET Notes: Num 7:9

¹ tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.

² tn Heb “upon them,” meaning “their duty.”

NET Notes: Num 7:10

¹ tn The verse begins with the preterite and vav (ו) consecutive: “and they offered.”

² tn The direct object, “gifts,” is implied but not actually stated in the Hebrew text. It has been supplied in the translation for stylistic reasons and for clarity.

³ tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar.

⁴ sn Some commentators take the word “dedication” in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of Ps 30 (a Davidic psalm).

⁵ tn The adverbial clause uses the Niphal infinitive construct as the main verb. The word is the well-known מָשַׁח (mashakh, “to anoint, smear”).

⁶ tn Heb “offered,” but this is redundant and has been translated as “presented” for stylistic reasons. The same phrase occurs in vv. 11 and 12.

NET Notes: Num 7:11

¹ tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”

NET Notes: Num 7:12

¹ sn The tribe of Judah is listed first. It seems that it had already achieved a place of prominence based on the patriarchal promise of the Messiahship in Judah (Gen 49:10).

NET Notes: Num 7:13

¹ tn The word “shekels” has been supplied in the translation for clarity. So also in vv. 19, 20, 25, 26, 31, 32, 37, 38, 43, 44, 49, 50, 55, 56, 60, 62, 66, 68, 73, 74, 79, 85, 86.

NET Notes: Num 7:24

¹ tn The phrase “presented an offering” is not found in the Hebrew text at this point but has been supplied to clarify what action is being done. The same phrase is absent from the Hebrew text in the following verses which tell who makes the offerings (7:30, 36, 42, 48, 54, 60, 66, 72, 78).

Geneva Bible: Num 7:3

And they brought their offering before the LORD, six ^{( a )} covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox: and they brought them before the tabernacle.

^{( a )} Like horse litters, to keep the things that were carried in them from the weather.

Geneva Bible: Num 7:5

Take [it] of them, that they may be to do the ^{( b )} service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service.

^{( b )} That is, to carry things.

Geneva Bible: Num 7:7

Two wagons and four oxen he gave unto the sons of Gershon, ^{( c )} according to their service:

^{( c )} For their use to carry with.

Geneva Bible: Num 7:9

But unto the sons of Kohath he gave none: ^{( d )} because the service of the sanctuary belonging unto them [was that] they should bear upon their shoulders.

^{( d )} The holy thing of the sanctuary must be carried on their shoulders and not drawn with oxen, (Num 4:15).

Geneva Bible: Num 7:10

And the princes offered for ^{( e )} dedicating of the altar in the day that it was anointed, even the princes offered their offering before the altar.

^{( e )} That is, when the first sacrifice was offered on it by Aaron, in (Lev 9:1).

Commentary -- Verse Range Notes

TSK Synopsis: Num 7:1-89

1 The offering of the princes at the dedication of the tabernacle.

10 Their several offerings at the dedication of the altar.

89 God speaks to Moses from the mercy seat.

MHCC: Num 7:1-9

The offering of the princes to the service of the tabernacle was not made till it was fully set up. Necessary observances must always take place of free-will offerings. The more any are advanced, the greater opportunity they have of serving God and their generation. No sooner was the tabernacle set up, than provision is made for the removal of it. Even when but just settled in the world, we must be preparing for changes and removes, especially for the great change.

MHCC: Num 7:10-89

The princes and great men were most forward in the service of God. Here is an example to those in authority, and of the highest rank; they ought to use their honour and power, their estate and interest, to promote religion and the service of God in the places where they live. Though it was a time of joy and rejoicing, yet still, in the midst of their sacrifices, we find a sin-offering. As, in our best services, we are conscious that there is sin, there should be repentance, even in our most joyful services. In all approaches to God we must by faith look to Christ as the Sin-offering. They brought their offerings each on a day. God's work should not be done confusedly, or in a hurry; take time, and we shall have done the sooner, or, at least, we shall have done the better. If services are to be done for twelve days together, we must not call it a task and a burden. All their offerings were the same; all the tribes of Israel had an equal share in the altar, and an equal interest in the sacrifices offered upon it. He who now spake to Moses, as the Shechinah or Divine Majesty, from between the Cherubim, was the Eternal Word, the second Person in the Trinity; for all God's communion with man is by his Son, by whom he made the world, and rules the church, who is the same yesterday, to-day, and for ever.

Matthew Henry: Num 7:1-9

Here is the offering of the princes to the service of the tabernacle. Observe,

I. When it was; not till it was fully set up, Num 7:1. When all things were done both about the tabernacle itself, and the camp of Israel which surrounded it, according to the directions given, then they began their presents, probably about the eighth day of the second month. Note, Necessary observances must always take place of free-will offerings: first those, and then these.

II. Who it was that offered: The princes of Israel, heads of the house of their fathers, Num 7:2. Note, Those that are above others in power and dignity ought to go before others, and endeavour to go beyond them, in every thing that is good. The more any are advanced the more is expected from them, on account of the greater opportunity they have of serving God and their generation. What are wealth and authority good for, but as they enable a man to do so much the more good in the world?

III. What was offered: six wagons, with each of them a yoke of oxen to draw them, Num 7:3. Doubtless these wagons were agreeable to the rest of the furniture of the tabernacle and its appurtenances, the best of the kind, like the carriages which great princes use when they go in procession. Some think that God, by Moses, intimated to them what they should bring, or their own consideration perhaps suggested to them to make this present. Though God's wisdom had ordained all the essentials of the tabernacle, yet it seems these accidental conveniences were left to be provided by their own discretion, which was to set in order that which was wanting (Tit 1:5), and these wagons were not refused, though no pattern of them was shown to Moses in the mount. Note, It must not be expected that the divine institution of ordinances should descend to all those circumstances which are determinable, and are fit to be left alterable, by human prudence, that wisdom which is profitable to direct. Observe, No sooner is the tabernacle fully set up than this provision is made for the removal of it. Note, Even when we are but just settled in the world, and think we are beginning to take root, we must be preparing for changes and removes, especially for the great change. While we are here in this world, every thing must be accommodated to a militant and movable state. When the tabernacle was framing, the princes were very generous in their offerings, for then they brought precious stones, and stones to be set (Exo 35:27), yet now they bring more presents. Note, Those that have done good should study to abound therein yet more and more, and not be weary of well-doing.

IV. How the offering was disposed of, and what use was made of it: the wagons and oxen were given to the Levites, to be used in carrying the tabernacle, both for their ease (for God would not have any of his servants overburdened with work), and for the more safe and right conveyance of the several parts of the tabernacle, which would be best kept together, and sheltered from the weather, in wagons. 1. The Gershonites, that had the light carriage, the curtains and hangings, had but two wagons, and two yoke of oxen (Num 7:7); when they had loaded these, they must carry the rest, if any remained, upon their shoulders. 2. The Merarites, that had the heavy carriage, and that which was most unwieldy, the boards, pillars, sockets, etc., had four wagons, and four yoke of oxen allotted them (Num 7:8); and yet, if they had not more wagons of their own, they would be obliged to carry a great deal upon their backs too, for the silver sockets alone weighed 100 talents, which was above four tons, and that was enough to load four wagons that were drawn but by one yoke of oxen a-piece. But each socket being a talent weight, which is about a man's burden (as appears, 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, 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.

Matthew Henry: Num 7:10-89

We have here an account of the great solemnity of dedicating the altars, both that of burnt-offerings and that of incense; they had been sanctified before, when they were anointed (Lev 8:10, Lev 8:11), but now they were handselled, as it were, by the princes, with their free-will offerings. They began the use of them with rich presents, great expressions of joy and gladness, and extraordinary respect to those tokens of God's presence with them. Now observe here,

I. That the princes and great men were first and forwardest in the service of God. Those that are entitled to precedency should go before in good works, and that is true honour. Here is an example to the nobility and gentry, those that are in authority and of the first rank in their country; they ought to improve their honour and power, their estate and interest, for the promoting of religion, and the service of God, in the places where they live. It is justly expected that those who have more than others should do more good than others with what they have, else they are unfaithful stewards, and will not make up their account with joy. Nay, great men must not only with their wealth and power assist and protect those that serve God, but they must make conscience of being devout and religious themselves, and employing themselves in the exercises of piety, which will greatly redound to the honour of God (Psa 138:4, Psa 138:5), and have a good influence upon others, who will be the more easily persuaded to acts of devotion when they see them thus brought into reputation. It is certain that the greatest of men is less than the least of the ordinances of God; nor are the meanest services of religion any disparagement to those that make the greatest figure in the world.

II. The offerings they brought were very rich and valuable, so rich that some think there was not so great a difference in estate between them and others as that they were able to bear the expense of them themselves, but that the heads of each tribe contributed to the offering which their prince brought.

1. They brought some things to remain for standing service, twelve large silver dishes, each about sixty ounces weight, as many large silver cups, or bowls, of about thirty-five ounces - the former to be used for the meat-offerings, the latter for the drink-offerings - the former for the flesh of the sacrifices, the latter for the blood. The latter was God's table (as it were), and it was fit that so great a King should be served in plate. The golden spoons being filled with incense were intended, it is probable, for the service of the golden altar, for both the altars were anointed at the same time. Note, In works of piety and charity we ought to be generous according as our ability is. He that is the best should be served with the best we have. The Israelites indeed might well afford to part with their gold and silver in abundance to the service of the sanctuary, for they needed it not to buy meat and victual their camp, being daily fed with bread from heaven; nor did they need it to buy land, or pay their army, for they were shortly to be put in possession of Canaan.

2. They brought some things to be used immediately, offerings of each sort, burnt-offerings, sin-offerings, and a great many peace-offerings (on part of which they were to feast with their friends), and the meat-offerings that were to be annexed to them. Hereby they signified their thankful acceptance of, and cheerful submission to, all those laws concerning the sacrifices which God had lately by Moses delivered to them. And, though it was a time of joy and rejoicing, yet it is observable that still in the midst of their sacrifices we find a sin-offering. Since in our best services we are conscious to ourselves that there is a mixture of sin, it is fit that there should be even in our most joyful services a mixture of repentance. In all our approaches to God, we must by faith have an eye to Christ as the great sin-offering, and make mention of him.

3. They brought their offerings each on a separate day, in the order that they had been lately put into, so that the solemnity lasted twelve days. So God appointed (Num 7:11): They shall bring their offering, each prince on his day, and so they did. One sabbath must needs fall within the twelve days, if not two, but it should seem they did not intermit on the sabbath, for it was holy work, proper enough for a holy day. God appointed that it should thus be done on several days, (1.) That solemnity might be prolonged, and so might be universally taken notice of by all Israel, and the remembrance of it more effectually preserved. (2.) That an equal honour might thereby be put upon each tribe respectively; in Aaron's breast-plate each had his precious stone, so in this offering each had his day. (3.) Thus it would be done more decently and in order; God's work should not be done confusedly, and in a hurry; take time, and we shall have done the sooner, or at least we shall have done the better. (4.) God hereby signified how much pleased he is, and how much pleased we should be, with the exercises of piety and devotion. The repetition of them should be a continual pleasure to us, and we must not be weary of well doing. If extraordinary service be required to be done for twelve days together, we must not shrink from it, nor call it a task and a burden. (5.) The priests and Levites, having this occasion to offer the same sacrifices, and those some of every sort, every day, for so many days together, would have their hands well set in, and would be well versed in the laws concerning them. (6.) The peace-offerings were all to be eaten the same day they were offered, and two oxen, five rams, five he-goats, and five lambs, were enough for one day's festival; had there been more, especially if all had been brought on one day, there might have been danger of excess. The virtue of temperance must not be left, under pretence of the religion of feasting.

4. All their offerings were exactly the same, without any variation, though it is probable that neither the princes nor the tribes were all alike rich; but thus it was intimated that all the tribes of Israel had an equal share in the altar, and an equal interest in the sacrifices that were offered upon it. Though one tribe was posted more honourably in the camp than another, yet they and their services were all alike acceptable to God. Nor must we have faith of our Lord Jesus Christ with respect to persons, Jam 2:1.

5. Nahshon, the prince of the tribe of Judah, offered first, because God had given that tribe the first post of honour in the camp; and the rest of the tribes acquiesced, and offered in the same order in which God had appointed them to encamp. Judah, of which tribe Christ came, first, and then the rest; thus, in the dedication of souls to God, every man is presented in his own order, Christ the first-fruits, 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 piety and charity, by letting us know that what is so given is lent to the Lord, and he carefully records it, with every one's name prefixed to his gift, because what is so given he will pay again, and even a cup of cold water shall have its reward. He is not unrighteous, to forget either the cost or the labour of love, Heb 6:10. We find Christ taking particular notice of what was cast into the treasury, Mar 12:41. Though what is offered be but little, though it be a contribution to the charity of others, yet if it be according to our ability it shall be recorded, that it may be recompensed in the resurrection of the just.

7. The sum total is added at the foot of the account (Num 7:84-88), to show how much God was pleased with the mention of his freewill-offerings, and what a great deal they amounted to in the whole, when every prince brought in his quota! How greatly would the sanctuary of God be enriched and beautified if all would in their places do their part towards it, by exemplary purity and devotion, extensive charity, and universal usefulness!

8. God signified his gracious acceptance of these presents that were brought him, by speaking familiarly to Moses, as a man speaks to his friend, from off the mercy-seat (Num 7:89, Num 12:8); and in speaking to him he did in effect speak to all Israel, showing them this token for good, Psa 103:7. Note, By this we may know that God hears and accepts our prayers if he gives us grace to hear and receive his word, for thus our communion with him is maintained and kept up. I know not why we may not suppose that upon each of the days on which these offerings were brought (probably while the priests and offerers were feasting upon the peace-offerings) Moses was in the tabernacle, receiving some of those laws and orders which we have already met with in this and the foregoing book. And here the excellent bishop Patrick observes that God's speaking to Moses thus by an audible articulate voice, as if he had been clothed with a holy body, might be looked upon as an earnest of the incarnation of the Son of God in the fulness of time, when the Word should be made flesh, and speak in the language of the sons of men. For, however God at sundry times and in divers manners spoke unto the fathers, he has in these last days spoken unto us by his Son. And that he who now spoke to Moses, as the shechinah or divine Majesty, from between the cherubim, was the eternal Word, the second person in the Trinity, was the pious conjecture of many of the ancients; for all God's communion with man is by his Son, by whom he made the world, and rules the church, and who is the same yesterday, today, and for ever.

Keil-Delitzsch: Num 7:1

Presentation of Dedicatory Gifts by the Princes of the Tribes. - Num 7:1. This presentation took place at the time ( יום ) when Moses, after having completed the erection 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.

Keil-Delitzsch: Num 7:2-3

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

Keil-Delitzsch: Num 7:4-6

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

Keil-Delitzsch: Num 7:7-9

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.).

Keil-Delitzsch: Num 7:10-11

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.

Keil-Delitzsch: Num 7:12-88

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.

Constable: Num 1:1--10:36

A. Preparations for entering the Promised Land from the south chs. 1-10

The first 10 chapters in Numbers describe Israel's preparation for entering the land.

". . . just as the way from Goshen to Sinai was a preparation of the chosen people for their reception into the covenant with God, so the way from Sinai to Canaan was also a preparation for the possession of the promised land."⁹

"The two censuses (chs. 1-4, 26) are key to understanding the structure of the book. The first census (chs. 1-4) concerns the first generation of the Exodus community; the second census (ch. 26) focuses on the experiences of the second generation, the people for whom this book is primarily directed. The first generation of the redeemed were prepared for triumph but ended in disaster. The second generation has an opportunity for greatness--if only they will learn from the failures of their fathers and mothers the absolute necessity for robust faithfulness to the Lord despite all obstacles."¹⁰

Constable: Num 5:1--9:23

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

God gave the following laws to maintain holiness in the nation so He could continue to dwell among His people and bless them. This was particularly important since Israel would soon depart from Sinai to enter the Promised Land in which she would need to be holy to be victorious over her enemies. These were requirements for the whole nation, not just the priests.

"Between covenant promise and covenant possession lay a process of rigorous journey through hostile opposition of terrain and terror. Israel had to understand that occupation of the land could be achieved only through much travail, for Canaan, like creation itself, was under alien dominion and it had to be wrested away by force, by the strong arm of Yahweh, who would fight on behalf of His people."³⁴

Constable: Num 7:1--9:23

The dedication of the tabernacle chs. 7-9

The revelation of ordinances and instructions designed to enhance the spiritual sanctification of the Israelites as they journeyed on to the Promised Land ends with chapter 6. The narrative of events that transpired just before the nation began marching resumes with chapter 7.

Constable: Num 7:1-89

The offerings at the dedication ch. 7

The presentation this chapter records took place at the time the Israelites dedicated the tabernacle (vv. 1-2; cf. Lev. 8:10).

"The purpose of this section of narrative is to show that as the people had been generous in giving to the construction of the tabernacle (Ex 35:4-29), now they showed the same generosity in its dedication."⁶⁸

First, the tribes presented six wagons and 12 oxen to carry the materials of the tabernacle (vv. 1-9). The Gershonites received two wagons and the Merarites four. The Kohathites needed no wagons since they carried the sanctuary furniture with poles on their shoulders (cf. 2 Sam. 6:3, 7-8).

Day in second year69	Event	Text
Day 1, first month	Completion of tabernacle	Exod. 40:2; Num. 7:1
	Laws for offerings begin	Lev. 1:1
	Offerings for altar begin	Num. 7:3
	Ordination of priests begins	Lev. 8:1
Day 8, first month	Ordination of priests completed	Lev. 9:1
Day 12, first month	Offerings for altar completed	Num. 7:78
	Appointment of Levites	Num. 8:5
Day 14, first month	Second Passover	Num. 9:2
Day 1, second month	Census begins	Num. 1:1
Day 14, second month	Passover for those unclean	Num. 9:11
Day 20, second month	The cloud moves, the camp begins its trek	Num. 10:11

This long section--this chapter is the second longest in the Bible--records the presentation of gifts for the altar (v. 10) by each tribal prince (vv. 12-88).⁷⁰ The Israelites spread the presentation out over 12 days, one per day, because it took a whole day to receive and sacrifice what each tribe presented.

Each tribe offered exactly the same gifts. No tribe was superior or inferior to the others in this respect. Each had equal privilege and responsibility before God to worship and serve Him.

Moses faithfully recorded the presentation of each gift, even though the record is repetitious, probably because each gift had equal value before God (cf. Heb. 6:10).

"The account may strike us as repetitious, but this sort of formula was used by people in the ancient Eastern world to reflect ever-increasing joy: look how much these many people gave for their altar!"⁷¹

"The chapter stands as a monument to the pleasure of God who took enjoyment from the repetition--for these were grand gifts in the good days of his early relationship with his people. These were the honeymoon days of the marital relationship of the Lord and Israel (see Jer 2:2-3). Each of the gifts is relished, as presentations by a lover in the early days of the bliss of marriage."⁷²

The fact that Moses heard God's voice speaking to him from the most holy place indicates God's acceptance of these gifts (v. 89). Moses, as the representative of the nation, and God enjoyed a close relationship because of this sacrifice of worship.

"The offering of the princes, then, was the spontaneous response of grateful hearts to the goodness and grace of God. This sets the question of Christian liberality in its true perspective, and the scriptural principle is not difficult to see. Where people are conscious of the blessing of God in their lives, they will give spontaneously--and keep on giving. Finance in the church is directly related to faith and consecration."⁷³

Guzik: Num 7:1-89

Numbers 7 - The Gifts of the Twelve Tribes

A. The giving of the first gifts.

1. (1-3) Six carts and twelve oxen offered at the conclusion of the building of the tabernacle.

Now it came to pass, when Moses had finished setting up the tabernacle, that he anointed it and consecrated it and all its furnishings, and the altar and all its utensils; so he anointed them and consecrated them. Then the leaders of Israel, the heads of their fathers' houses, who were the leaders of the tribes and over those who were numbered, made an offering. And they brought their offering before the LORD, six covered carts and twelve oxen, a cart for every two of the leaders, and for each one an ox; and they presented them before the tabernacle.

a. When Moses had finished setting up the tabernacle: Seemingly, the book of Numbers is out of chronological order here. This special offering may have happened before the events of Numbers 1.

b. And they brought their offering before the LORD: The leaders of each tribe bring a total of six carts (a cart for every two of the leaders) and twelve oxen (each one an ox), given to transport the tabernacle through the wilderness.

c. Six covered carts and twelve oxen: At this time, such carts were a great luxury - and no doubt, a significant offering from the tribes.

2. (4-9) The distribution of the carts and oxen.

Then the LORD spoke to Moses, saying, "Accept these from them, that they may be used in doing the work of the tabernacle of meeting; and you shall give them to the Levites, to every man according to his service." So Moses took the carts and the oxen, and gave them to the Levites. Two carts and four oxen he gave to the sons of Gershon, according to their service; and four carts and eight oxen he gave to the sons of Merari, according to their service, under the authority of Ithamar the son of Aaron the priest. But to the sons of Kohath he gave none, because theirs was the service of the holy things, which they carried on their shoulders.

a. Two carts and four oxen he gave to the sons of Gershon: The family of Gershon received two carts with their four oxen; they had the responsibility of transporting the fabrics of the tabernacle (Numbers 4:25-26).

b. Four carts and eight oxen he gave to the sons of Merari: The family of Merari received four carts with their eight oxen; they had the job of transporting the boards and pillars of the tabernacle (Numbers 4:31-32).

c. But to the sons of Kohath he gave none: The family of Koath received no carts, and no oxen; they were to carry the holy furniture of the tabernacle (Numbers 4:4), and were to carry all things on their shoulders - so, to remove the temptation to disobey, Moses gave them no carts!

B. The second giving of gifts.

1. (10-11) Twelve leaders of the twelve tribes to bring dedication gifts to the tabernacle, one on each day for twelve days.

Now the leaders offered the dedication offering for the altar when it was anointed; so the leaders offered their offering before the altar. For the LORD said to Moses, "They shall offer their offering, one leader each day, for the dedication of the altar."

2. (12-88) The giving of the dedication offerings over twelve days.

And the one who offered his offering on the first day was Nahshon the son of Amminadab, from the tribe of Judah. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and for the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Nahshon the son of Amminadab.

On the second day Nethanel the son of Zuar, leader of Issachar, presented an offering. For his offering he offered one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Nethanel the son of Zuar.

On the third day Eliab the son of Helon, leader of the children of Zebulun, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and for the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Eliab the son of Helon.

On the fourth day Elizur the son of Shedeur, leader of the children of Reuben, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Elizur the son of Shedeur.

On the fifth day Shelumiel the son of Zurishaddai, leader of the children of Simeon, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Shelumiel the son of Zurishaddai.

On the sixth day Eliasaph the son of Deuel, leader of the children of Gad, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Eliasaph the son of Deuel.

On the seventh day Elishama the son of Ammihud, leader of the children of Ephraim, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Elishama the son of Ammihud.

On the eighth day Gamaliel the son of Pedahzur, leader of the children of Manasseh, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Gamaliel the son of Pedahzur.

On the ninth day Abidan the son of Gideoni, leader of the children of Benjamin, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Abidan the son of Gideoni.

On the tenth day Ahiezer the son of Ammishaddai, leader of the children of Dan, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Ahiezer the son of Ammishaddai.

On the eleventh day Pagiel the son of Ocran, leader of the children of Asher, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Pagiel the son of Ocran.

On the twelfth day Ahira the son of Enan, leader of the children of Naphtali, presented an offering. His offering was one silver platter, the weight of which was one hundred and thirty shekels, and one silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full of fine flour mixed with oil as a grain offering; one gold pan of ten shekels, full of incense; one young bull, one ram, and one male lamb in its first year, as a burnt offering; one kid of the goats as a sin offering; and as the sacrifice of peace offerings: two oxen, five rams, five male goats, and five male lambs in their first year. This was the offering of Ahira the son of Enan.

This was the dedication offering for the altar from the leaders of Israel, when it was anointed: twelve silver platters, twelve silver bowls, and twelve gold pans. Each silver platter weighed one hundred and thirty shekels and each bowl seventy shekels. All the silver of the vessels weighed two thousand four hundred shekels, according to the shekel of the sanctuary. The twelve gold pans full of incense weighed ten shekels apiece, according to the shekel of the sanctuary; all the gold of the pans weighed one hundred and twenty shekels. All the oxen for the burnt offering were twelve young bulls, the rams twelve, the male lambs in their first year twelve, with their grain offering, and the kids of the goats as a sin offering twelve. And all the oxen for the sacrifice of peace offerings were twenty-four bulls, the rams sixty, the male goats sixty, and the lambs in their first year sixty. This was the dedication offering for the altar after it was anointed.

a. His offering was one silver platter: Each leader brought a silver platter and a silver platter, each full of fine flour mixed with oil as a grain offering; a gold pan with incense, a bull, a ram, a male lamb, a young goat, two oxen, five rams, five adult goats, and five more lambs.

i. Each silver plate weighed about three pounds, each silver bowl about two pounds, and a gold shovel about four ounces.

ii. Clearly, this was generous giving. God must show Promised Land people how to be givers - one of the best measures of one who has moved from a slave mind-set to a Promised Land mind-set. The slave by nature is a taker, because he is often unsure of provision. Promised land people are generous, because they trust in a God who promised to meet all their needs.

b. His offering was one silver platter: Each tribal leader brought exactly the same offering over the twelve days.

i. Clearly, this was humble giving. By requiring the same gift from every tribe, God made sure that no tribe or tribal leader glorified himself through his giving. We must resist the tendency to give in order to be seen of men. Promised land people care about God's glory, not their own.

c. This was the dedication offering for the altar from the leaders of Israel: Each offering is recorded exactly the same way - seemingly, "wasting" space in the Scriptures. God's purpose is to draw attention to each tribes offering, though they were all the same.

i. Clearly, godly giving is always noticed by God, even if it is the same or less than many other gifts. God sees and "records" every gift given in a right heart, even if it is only worth two mites (Mark 12:42-44). Every gift from a promised-land kind of heart is noticed by God.

3. (89) Moses meets with God, and hears His voice.

Now when Moses went into the tabernacle of meeting to speak with Him, he heard the voice of One speaking to him from above the mercy seat that was on the ark of the Testimony, from between the two cherubim; thus He spoke to him.

a. Promised land people need leadership, and they need leadership that hears from God and knows His voice.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 7 (Chapter Introduction)

Overview

Num 7:1, The offering of the princes at the dedication of the tabernacle; Num 7:10, Their several offerings at the dedication of the altar; Num 7:89, God speaks to Moses from the mercy seat.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 7 (Chapter Introduction)

CHAPTER 7

The tabernacle being fully finished, the twelve princes offer gifts; which are delivered to the Gershonites and the Merarites, Num 7:1-11 . What they offered in particular of silver, gold, vessels, and beasts, Num 7:12-83 . The sum thereof, Num 7:84-88 . God spake to Moses from the mercy-seat, Num 7:89 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 7 (Chapter Introduction)

(Num 7:1-9) The offerings of the princes at the dedication of the tabernacle.

(v. 10-89) The offerings of the princes at the dedication of the altar.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 7 (Chapter Introduction)

God having set up house (as it were) in the midst of the camp of Israel, the princes of Israel here come a visiting with their presents, as tenants to their landlord, in the name of their respective tribes. I. They brought presents, 1. Upon the dedication of the tabernacle, for the service of that (Num 7:1-9). 2. Upon the dedication of the altar, for the use of that (v. 10-88). And, II. God graciously signified his acceptance of them (Num 7:89). The two foregoing chapters were the records of additional laws which God gave to Israel, this is the history of the additional services which Israel performed to God.

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

Bibliography

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_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num. 12:8 and 1 Cor. 13:8." Hebrew Annual Review 10 (1986):63-74.

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 7 (Chapter Introduction)

INTRODUCTION TO NUMBERS 7

This chapter gives an account of the presents brought, by the princes of the twelve tribes at the setting up of the tabernacle, for the use of it, Num 7:1; and at the dedication of the altar, and the service of that, Num 7:10; first of the prince of the tribe of Judah, Num 7:12; then of the prince of Issachar, Num 7:18; of the prince of Zebulun, Num 7:24; of the prince of Reuben, Num 7:30; of the prince of Simeon, Num 7:36; of the prince of Gad, Num 7:42; of the prince of Ephraim, Num 7:48; of the prince of Manasseh, Num 7:54; of the prince of Benjamin, Num 7:60; of the prince of Dan, Num 7:66; of the prince of Asher, Num 7:72; of the prince of Naphtali, Num 7:78; the sum of all which follows, Num 7:84; and the chapter is concluded with a token of God's approbation and acceptance of the whole, Num 7:89.