Text -- Numbers 7:89 (NET)

7:89 Now when Moses went into the tent of meeting to speak with the Lord, he heard the voice speaking to him from above the atonement lid that was on the ark of the testimony, from between the two cherubim. Thus he spoke to him.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 7:89

To consult God upon occasion.

Wesley: Num 7:89

seat - Which Moses standing without the veil could easily hear. And this seems to be added in this place, to shew that when men had done their part, God was not wanting in the performance of his part, and promise. God's speaking thus to Moses by an audible voice, as if he had been cloathed with a body, was an earnest of the incarnation of the Son of God, when in the fulness of time the Word should be made flesh, and speak in the language of the sons of men. That he who spake to Moses was the Eternal Word, was the belief of many of the ancients. For all God's communion with man is by his Son, who is the same yesterday, to - day and for ever.

JFB: Num 7:89

As a king gives private audience to his minister, so special license was granted to Moses, who, though not a priest, was admitted into the sanctuary to receive instructions from his heavenly King as occasion demanded.

JFB: Num 7:89

Though standing on the outer side of the veil, he could distinctly hear it, and the mention of this circumstance is important as the fulfilment, at the dedication of the tabernacle, of a special promise made by the Lord Christ Himself, the Angel of the Covenant, commanding its erection (Exo 25:22). It was the reward of Moses' zeal and obedience; and, in like manner, to all who love Him and keep His commandments He will manifest Himself (Joh 14:21).

Clarke: Num 7:89

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

Clarke: Num 7:89

The mercy-seat - See the note on Exo 25:17. As God gave oracular answers from this place, and spoke to Moses as it were face to face, hence the place was called the Oracle, דביר debir , or speaking place, from דבר dabar , he spoke, 1Ki 6:23. And as this mercy-seat represented our blessed Redeemer, so the apostle says that God, who had at sundry times, and in divers manners, Spoken in time past to the fathers by the prophets, hath, in these last days, Spoken unto us by his Son. Heb 1:1, Heb 1:2. Hence the incarnated Christ is the true דביר debir or oracle, in and by whom God speaks unto man. On this occasion we find there were offere

12 silver chargers each weighing 130 shekels

12 silver bowls, each 70 shekels

Total amount of silver vessels 2,400 shekels

12 golden spoons, each weighing 10 shekels

Total amount of golden vessels 120 shekels

A silver charger at 130 shekels	reduced to troy weight makes	75	9	16 8/31
A silver bowl	at 70 shekels amounts to	40	12	21 21/31
	Total weight of the 12 chargers.	905	16	3 3/31
	Total weight of the 12 bowls	487	14	20 4/31
	Total	1393	10	23 7/31
Which, at 5s. per oz., is equal to £348 7s. 9d
		oz.	dwts.	gr.
The 12 golden spoons, allowing each to be	5	16	3 3/31
	Amount to	69	13	13 5/31
	Which, at £4 per ounce, equals	£278	14s.	2 1/2 d
	And added to the amount of the silver	£348	7s.	9d.
	Make a total of	£627	1s.	11d.
Besides the above there wer
Bullocks	12
Rams	12
Lambs	12
Goats	24
Rams	60
He-goats	60
Lambs	60

- Total 240 clean beasts for sacrifice

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

Calvin: Num 7:89

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

Defender: Num 7:89

The blood of atonement was to be sprinkled upon the mercy seat (Lev 16:14, Lev 16:15), where God's presence was manifested between the two cherubim. Note also Rom 3:25 where "propitiation" (hilasterion in Greek), speaking of the atoning blood of Christ, also means "mercy seat" (compare to Exo 25:22; Exo 33:9, Exo 33:11)."

TSK: Num 7:89

to speak : Num 12:8; Exo 33:9-11

him : that is, God

he heard : Num 1:1; Exo 25:22; Lev 1:1; Heb 4:16

two cherubims : Exo 25:18-21; 1Sa 4:4; 1Ki 6:23; Psa 80:1; 1Pe 1:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 7:89

With him - i. e. as marginal, "with God,"not (as some) with himself.

He heard the voice of one speaking - Rather, he heard the voice speaking, or conversing. The effect was as though Moses was audibly addressed by another person: how this effect was produced we are not told.

Thus was the promise of Exo 25:20-22 fulfilled; and that as an immediate response on the part of God to the cheerful readiness with which the tribes had made their offerings, and supplied everything needful for the Holy place and its service. All being now complete as God had appointed, and the camp purified from defilements, God meets Moses the mediator of the people, not as before on the peak of Sinai far away, but in the midst of them, in the dwelling-place which He henceforth vouchsafed to tenant.

Poole: Num 7:89

Into the tabernacle of the congregation into which Moses, though no priest, was permitted to enter by God’ s special license.

To speak with him i.e. to consult God upon occasion.

From off the mercy-seat which Moses standing without the veil could easily hear. And this seems to be added in this place, to show that when men had done their part in the dedication of the tabernacle, altars, &c., God was not wanting in the performance of his part, and promise made, Exo 25:22 .

Haydock: Num 7:89

Oracle of God, whose majesty appeared, in the form of a bright cloud, upon the propitiatory, or mercy-seat. (Haydock) ---

Moses is allowed to enter in quality of God's messenger, to announce his will to the people; or perhaps he heard the mandates of God, standing without the veil. (Du Hamel)

Gill: Num 7:89

And when Moses was gone into the tabernacle of the congregation, to speak with him,.... With God, to consult him on some affair or another, or to learn whether he had anything else to communicate to him, to be delivered to the children of Israel; or whether he had any directions and instructions to give him about the presents and gifts of the princes, since this seems to be immediately after their offerings:

then he heard the voice of one speaking unto him; the Targum of Jonathan paraphrases it, the voice of the Spirit; but rather the voice of the Shechinah, or Word of God, the eternal "Logos", is what was heard; who in the fulness of time was to be made flesh, and dwell among men, and be heard, and seen, and handled by them; for as for the voice of the Father, the was not heard at any time, Joh 5:37,

from off the mercy seat that was upon the ark of the testimony, from between the two cherubim; upon the ark in which the law was, called the testimony, was the mercy seat; over that were placed two cherubim shadowing it, and between these was the seat of the divine Majesty, which he had now taken, and from hence the voice of him speaking, was heard; which, as it follows upon the presents and offerings of the princes, may be interpreted, of the divine approbation and acceptance of them, since it was promised by the Lord to Moses, that upon their building a tabernacle for him he would dwell in it; and upon the making a mercy seat with the cherubim over the ark, he would there meet with Moses, and commune with him; all which being done to his mind he fulfils his promise: though it seems that at this time Moses did not go into the most holy place, only into the tabernacle of the congregation, the outward sanctuary, the court of the tabernacle; and there he heard the voice, as Jarchi observes, coming out of the most holy place, and from the mercy seat there, which was so loud, clear, and distinct, as to be well heard and understood by him; he supposes the voice went out from heaven to between the two cherubim, and from thence to the tabernacle of the congregation: and he spake unto him; what he spoke is not said, unless it is what follows in the next chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 7:89

¹ tn The adverbial clause of time is constructed with the infinitive construct of the verb “to enter” (בּוֹא, bo’) with the preposition and with the subjective genitive that follows serving as the subject of the clause. The verse is strategic in the structure of the book: At the completion of the dedication with the offerings Moses received more revelation from the Lord in the tent. This verse therefore lays the foundation for what follows.

² tc The MT is obscure here, simply giving the purpose infinitive and the prepositional phrase (“with him”). But the following clause using the Hitpael of the same verb, introducing a reflexive sense: “then he heard the voice speaking with him.” The Greek clarified it by inserting “Lord” after the word “voice.” The editor of BHS favors emendation of the form to a Piel participle rather than the Hitpael of the MT (reading מְדַבֵּר [mÿdabber] instead of מִדַּבֵּר [middabber], the Hitpael with assimilation). Most commentators agree with the change, assuming there was a mistaken pointing in the MT.

³ tn The Hebrew word כַּפֹּרֶת (kapporet) has been traditionally rendered “mercy seat,” but since the ark is the footstool (see Ps 132), this translation is somewhat misleading. The word is etymologically connected to the verb “to make atonement.” A technical translation would be “place of atonement” or “propitiatory”; a more common translation would be “cover, lid” – provided that the definition “to cover” does not get transferred to the verb “to atone,” for that idea belongs to a homonym. See also Exod 25:17.

⁴ tn The cherubim are the carved forms of the angels attached to the ark. They indicate the guarding role of this order of angels in the holy of holies. They were also embroidered on the curtains. For basic material see ZPEB 1:788-90, and R. K. Harrison, ISBE 1:642-43.

Geneva Bible: Num 7:89

And when Moses was gone into the ^{( h )} tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that [was] upon the ark of testimony, from ^{( i )} between the two cherubims: and he spake unto him.

^{( h )} That is, the sanctuary.

^{( i )} According as he had promised in (Exo 25:22).

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 7:10-89

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 7:10-89

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 7:89

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

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

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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.