Numbers 7

Nu 7:1-89.

THE

PRINCES'

OFFERINGS.

1. the day that Moses had fully set up the tabernacle--Those who take

the word "day" as literally pointing to the exact date of the

completion of the tabernacle, are under a necessity of considering the

sacred narrative as disjointed, and this portion of the history from

the seventh to the eleventh chapters as out of its place--the

chronology requiring that it should have immediately followed the

fortieth chapter of Exodus, which relates that the tabernacle was

reared on the first day of the first month of the second year

[Ex 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

(Le 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.

2, 3. the princes of Israel . . . brought their offering before the

Lord--The finishing of the sacred edifice would, it may well be

imagined, be hailed as an auspicious occasion, diffusing great joy and

thankfulness throughout the whole population of Israel. But the leading

men, not content with participating in the general expression of

satisfaction, distinguished themselves by a movement, which, while

purely spontaneous, was at the same time so appropriate in the

circumstances and so equal in character, as indicates it to have been

the result of concerted and previous arrangement. It was an offer of

the means of carriage, suitable to the migratory state of the nation in

the wilderness, for transporting the tabernacle from place to place. In

the pattern of that sacred tent exhibited on the mount, and to which

its symbolic and typical character required a faithful adherence, no

provision had been made for its removal in the frequent journeyings of

the Israelites. That not being essential to the plan of the divine

architect, it was left to be accomplished by voluntary liberality; and

whether we look to the judicious character of the gifts, or to the

public manner in which they were presented, we have unmistakable

evidence of the pious and patriotic feelings from which they emanated

and the extensive interest the occasion produced. The offerers were

"the princes of Israel, heads of the house of their fathers," and the

offering consisted of six covered wagons or little cars, and twelve

oxen, two of the princes being partners in a wagon, and each furnishing

an ox.

4, 5. The Lord spake unto Moses, saying, Take it of them, that they

may be to do the service of the tabernacle of the congregation--They

exhibited a beautiful example to all who are great in dignity and in

wealth, to be foremost in contributing to the support and in promoting

the interests of religion. The strictness of the injunctions Moses had

received to adhere with scrupulous fidelity to the divine model of the

tabernacle probably led him to doubt whether he was at liberty to act

in this matter without orders. God, however, relieved him by declaring

His acceptance of the freewill offerings, as well as by giving

instructions as to the mode of their distribution among the Levites. It

is probable that in doing so, He merely sanctioned the object for which

they were offered, and that the practical wisdom of the offerers had

previously determined that they should be distributed "unto the

Levites, to every man according to his service"--that is, more or fewer

were assigned to each of the Levitical divisions, as their department

of duty seemed to require. This divine sanction it is of great

importance to notice, as establishing the principle, that while in the

great matters of divine worship and church government we are to adhere

faithfully to the revealed rule of faith and duty, minor arrangements

respecting them may be lawfully made, according to the means and

convenience of God's people in different places. "There is a great deal

left to human regulation--appendages of undoubted convenience, and

which it were as absurd to resist on the ground that an express warrant

cannot be produced for them, as to protest against the convening of the

people to divine service, because there is no Scripture for the

erection and ringing of a church bell"

[CHALMERS].

6-9. Moses took the wagons and the oxen--The Hebrew word seems to

be fairly rendered by the word "wagons." Wheel carriages of some kind

are certainly intended; and as they were covered, the best idea we can

form of them is, that they bore some resemblance to our covered wagons.

That wheel carriages were anciently used in Egypt, and in what is now

Asiatic Turkey, is attested, not only by history, but by existing

sculptures and paintings. Some of these the Israelites might have

brought with them at their departure; and others, the skilful artisans,

who did the mechanical work of the tabernacle, could easily have

constructed, according to models with which they had been familiar.

Each wagon was drawn by two oxen, and a greater number does not seem to

have been employed on any of the different occasions mentioned in

Scripture. Oxen seem to have been generally used for draught in ancient

times among other nations as well as the Hebrews; and they continue

still to be employed in dragging the few carts which are in use in some

parts of Western Asia [KITTO].

gave them unto the Levites--The principle of distribution was natural

and judicious. The Merarites had twice the number of wagons and oxen

appropriated to them that the Gershonites had, obviously because, while

the latter had charge only of the coverings and hangings (the light but

precious and richly-embroidered drapery,

[Nu 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

[Nu 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

[Nu 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

Nu 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).

10, 11. the princes offered for dedicating of the altar, &c.--"Altar"

is here used in the singular for the plural; for it is evident, from the

kind of offerings, that the altars of burnt offering and incense are

both referred to. This was not the first or proper dedication of

those altars, which had been made by Moses and Aaron some time before

[Le 8:11].

But it might be considered an additional "dedication"--those offerings

being the first that were made for particular persons or tribes.

11. They shall offer . . . each prince on his day, &c.--Eastern

princes were accustomed anciently, as they are in Persia still on a

certain yearly festival, to sit upon their thrones in great state, when

the princes and nobles, from all parts of their dominions, appear

before them with tributary presents, which form a large proportion of

their royal revenue. And in the offering of all gifts or presents to

great personages, every article is presented singly and with

ostentatious display. The tabernacle being the palace of their great

King, as well as the sanctuary of their God, the princes of Israel may

be viewed, on the occasion under notice, as presenting their tributary

offerings, and in the same manner of successive detail, which accords

with the immemorial usages of the East. A day was set apart for each,

as much for the imposing solemnity and splendor of the ceremony, as for

the prevention of disorder and hurry; and it is observable that, in the

order of offering, regard was paid to priority not of birth, but of

rank and dignity as they were ranked in the camp--beginning at the

east, proceeding to the south, then to the west, and closing with the

north, according to the course of the sun.

12-17. He that offered his offering the first day was Nahshon . . . of

the tribe of Judah, &c.--Judah having had the precedence assigned to

it, the prince or head of that tribe was the first admitted to offer as

its representative; and his offering, as well as that of the others, is

thought, from its costliness, to have been furnished not from his own

private means, but from the general contributions of each tribe. Some

parts of the offering, as the animals for sacrifice, were for the ritual

service of the day, the peace offerings being by much the most numerous,

as the princes and some of the people joined with the priests afterwards

in celebrating the occasion with festive rejoicing. Hence the feast of

dedication became afterwards an anniversary festival. Other parts of the

offering were intended for permanent use, as utensils necessary in the

service of the sanctuary; such as an immense platter and bowl

(Ex 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

(Le 16:12).

18-83. On the second day Nethaneel . . . prince of Issachar, did

offer--This tribe being stationed on the right side of Judah, offered

next through its representative; then Zebulun, which was on the left

side; and so on in orderly succession, every tribe making the same kind

of offering and in the same amount, to show that, as each was under

equal obligation, each rendered an equal tribute. Although each

offering made was the same in quantity as well as quality, a separate

notice is given of each, as a separate day was appointed for the

presentation, that equal honor might be conferred on each, and none

appear to be overlooked or slighted. And as the sacred books were

frequently read in public, posterity, in each successive age, would

feel a livelier interest in the national worship, from the permanent

recognition of the offerings made by the ancestors of the respective

tribes. But while this was done in one respect, as subjects offering

tribute to their king, it was in another respect, a purely religious

act. The vessels offered were for a sacrificial use--the animals

brought were clean and fit for sacrifice, both symbolically denoting,

that while God was to dwell among them as their Sovereign, they were a

holy people, who by this offering dedicated themselves to God.

48. On the seventh day--Surprise has been expressed by some that this

work of presentation was continued on the Sabbath. But assuming that

the seventh day referred to was a Sabbath (which is uncertain), the

work was of a directly religious character, and perfectly in accordance

with the design of the sacred day.

84-88. This was the dedication of the altar--The inspired

historian here sums up the separate items detailed in the preceding

narrative, and the aggregate amount is as follows: 12 silver chargers,

each weighing 130 shekels equals 1560; 12 silver bowls, each 70 shekels

equals 840: total weight. A silver charger at 130 shekels, reduced to

troy weight, made 75 ounces, 9 pennyweights, 168.31 grains; and a

silver bowl at 70 shekels amounts to 40 ounces, 12 pennyweights,

2121.31 grains. The total weight of the 12 chargers is therefore 905

ounces, 16 pennyweights, 33.11 grains; and that of the 12 bowls 487

ounces, 14 pennyweights, 204.31 grains; making the total weight of

silver vessels 1393 ounces, 10 pennyweights, 237.31 grains; which at

5s. per ounce, is equal to £383 1s.

8½d. The 12 golden spoons, allowing each to be 5 ounces,

16 pennyweights, 3.31 grains, amount to 69 ounces, 3 pennyweights,

135.31 grains, which, at £4 per ounce, is equal to £320

14s. 10½d., and added to the amount of the silver,

makes a total of £703 16s. 6½d. Besides these

the offerings comprised twelve bullocks, twelve rams, twelve lambs,

twenty-four goats, sixty rams, sixty he-goats, sixty lambs--amounting

in all to 240. So large a collection of cattle offered for sacrifice on

one occasion proves both the large flocks of the Israelites and the

abundance of pastures which were then, and still are, found in the

valleys that lie between the Sinaitic Mountains. All travellers attest

the luxuriant verdure of those extensive wadies; and that they were

equally or still more rich in pasture anciently, is confirmed by the

numerous flocks of the Amalekites, as well as of Nabal, which were fed

in the wilderness of Paran

(1Sa 15:9).

89. And when Moses was gone into the tabernacle of the congregation to

speak with him--As a king gives private audience to his minister, so

special license was granted to Moses, who, though not a priest, was

admitted into the sanctuary to receive instructions from his heavenly

King as occasion demanded.

then he heard the voice of one speaking to him--Though standing on the

outer side of the veil, he could distinctly hear it, and the mention of

this circumstance is important as the fulfilment, at the dedication of

the tabernacle, of a special promise made by the Lord Christ Himself,

the Angel of the Covenant, commanding its erection

(Ex 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).