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).
Numbers 7 Bible Commentary
Jamieson, Faussett, and Brown
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).