Exegetical and Hermeneutical Commentary of Numbers 7:1
And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them;
1. on the day that ] If this is understood strictly, it is the date given in Exo 40:17, and is one month earlier than the date of Num 1:1. But the following verse (‘them that were numbered’) presupposes the census and the appointment of the tribal chiefs which occurred after the erection of the Tabernacle. Either the writer of this chapter was later than the writer of ch. 1, and failed to notice the discrepancy, or ‘on the day that’ must be understood loosely to mean ‘at the time when’ ‘after.’ Cf. Num 7:84 (‘in the day when it was anointed’) with Num 7:88 (‘after that it was anointed’).
The anointing of the Tabernacle and the Altar was commanded in Exo 40:9 f.
Fuente: The Cambridge Bible for Schools and Colleges
On the day that – i. e. at the time that, compare Gen 2:4. The presentation of the gifts in fact occupied twelve days, as the sequel shows.
The enactments set forth in the chapters from Lev. 10 to Num. 6 inclusive, were doubtless promulgated at various times between the consecration of the tabernacle and the departure from Sinai, but are for convenience set out connectedly. The contents of the present chapter are accordingly placed after them. The order pursued throughout is justly noted as one which would naturally suggest itself to a narrator who was contemporary with the events.
Fuente: Albert Barnes’ Notes on the Bible
Num 7:1-4
The princes of Israel . . . brought their offering.
The offering of the princes
The offering of the princes is set out by certain circumstances, of the time when they offered, when Moses had fully set up the tabernacle and had sanctified it, &c., of the persons which offered, the princes of the tribes, the heads of the house of their fathers, and of the place where they are offered, it was before the Lord. Then their offering is described by the particulars that were offered, which is performed jointly or severally. The doctrine from hence is this, that a good work begun, especially furthering Gods worship, is not to be intermitted until it be brought to perfection. We see this in Ezr 5:1-2; Ezr 6:14. The like zeal and forwardness we see in Neh 4:3-4, &c. The apostle persuading the Corinthians to liberality toward the saints, willeth them readily to perform that which they had willingly begun. The reasons are plain.
1. The God of heaven will prosper weak beginnings if there be a readiness and cheerfulness in us. This should be a great encouragement unto us, as it was to Nehemiah (Neh 2:20).
2. If we look back we are not apt to Gods kingdom (Luk 9:62). If we give over we lose our labour, we miss our reward.
3. It is better not to begin than, having begun, not to proceed; better never to lay the first stone in the building than, having laid a good foundation, not to make an end, because it will be said to our reproach (Luk 14:30).
1. This serves, first, to reprove such as give over their profession, resting in a good work begun and in weak and small beginnings.
2. Secondly, it reproveth such as stand at a stay, such as neither go forward nor backward, but are always the same men, and look where you left them, there you shall be sure to find them. These are earthly minded and savour only of the earth.
3. Thirdly, such deserve to be reproved who hate those that go before and beyond them in the duties of piety, in gifts of knowledge and understanding.
4. Fourthly, it is our duty to proceed in sanctification, and labour to bring forth fruit evermore in old age (Psa 92:15). (W. Attersoll.)
Suitable offerings for Gods house
Why do they offer chariots, and oxen to draw them? Because these things were fit and good for the use of the tabernacle, to carry at removes such things as were to be carried, and to carry them dry. Learn by it that good hearts to Godward do not only give, but they give fit things, such as are most requisite for the service of God, the comeliness of His Church, the use of the minister, and the benefit of the whole congregation; yea, they to this end cast their heads, and observe what is wanting; what would do wall if it were had, what is now unseemly, and what would be more seemly for the reverence of Gods house, giving themselves no rest till either by themselves, at their own private charge, or by the parish at their public charge, such things be prepared. They are affected to Gods houses, as others are to their own, who are ever decking them with all necessaries till they are to their liking. Such a virtue as I may boldly say, God would sooner cease to be God, which we know is impossible, than forget to reward it. Do we remember in our own houses who gave us this and who gave us that, of plate, of household, of ornaments, or whatsoever, and will God forget in His house who gave anything for the necessary use, or greater beautifying it? We cannot think it, and our consciences tell us it cannot be. But even a thousand times more will God respect such love than any man can do. Make use of it then, I beg of you, and so show your heart to God in adorning His house and advancing His service, as living and dying He may fill your heart with His sweet comforts for it, bless you, and bless your friends after you, which He will do, even as He is God. (Bp. Babington.)
Princely liberality:
A wealthy European monarch has been fired with enthusiasm for Africa. When I visited King Leopold I asked him, What makes you so earnest about Africa? I was touched with his reply. He said, You know God took away from me my son, my only son, and then He laid Africa upon my heart. I am not spending the revenue of Belgium on it, but my own private resources, and I have made arrangements that when I die this civilising and evangelising work in Africa shall still go on. At the present time the king is expending 80,000 a year in Africa out of his private purse. (Grattan Guinness.)
Princely solicitude in regard to duty:
During the illness of King Edward the Sixth, who died in the sixteenth year of his age, Ridley, in a sermon which he preached before him, much commended works of charity, and showed that they were enjoined on all men, especially on those in higher stations. The same day, after dinner, the king sent for the doctor into the gallery, made him sit in a chair by him, and would not suffer him to be uncovered. After thanking him for his sermon, he repeated the chief points of it, and added, I took myself to be chiefly touched by your discourse; for as in the kingdom I am next under God, so must I most nearly approach to Him in goodness and mercy. As our miseries stand most in the need of help from Him, so are we the greatest debtors. And therefore, as you have given me this general exhortation, direct me, I entreat you, by what particular act I may best discharge my duty.
Prayer as a gauge of liberality
A gentleman canvassing for an important benevolent enterprise was about to call on a certain wealthy professor of religion who was more devout than generous. Ignorant of this fact, he asked his last contributor how much he thought the man would give. I dont know, was the reply; if you could hear him pray youd think he would give all he is worth. The collector called on the rich man, and to his surprise received a flat refusal. As he was taking his leave, it occurred to him to repeat what he had been told. I asked a man, said he, how much you would probably give, and he replied, If you could hear that man pray, youd think he would give all he is worth. The rich mans head dropped, and his eyes filled with tears. He took out his pocket-book, and handed his visitor a liberal contribution.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER VII
When the tabernacle was fully set up, it appeared that the
princes of the twelve tribes had prepared six covered wagons,
drawn by two oxen each, one wagon for two tribes, for the
service of the tabernacle, 1-3.
Moses is commanded to receive this offering, and distribute the
whole to the Levites according to their service, 4, 5.
Moses does so, and gives two wagons and four oxen to the sons of
Gershon, 6, 7;
and four wagons and eight oxen to the sons of Merari, 8.
The sons of Kohath have none, because they were to bear the ark,
c., on their shoulders, 9.
Each prince is to take a day for presenting his offerings,
10, 11.
On the first day Nahshon, of the tribe of JUDAH, offers a
silver charger, a silver bowl, a golden spoon, a young
bullock, a ram, a lamb, and a kid, for a
SIN-OFFERING two oxen, five rams, five he-goats, and five lambs,
for a PEACE-OFFERING, 12-17.
On the second day Nethaneel, of the tribe of ISSACHAR,
offers the like, 18-23.
On the third day Eliab, of the tribe of ZEBULUN, offers
the like, 24-29.
On the fourth day Elizur, of the tribe of REUBEN, offers
the like, 30-35.
On the fifth day Shelumiel, of the tribe of SIMEON, made a
similar offering, 36-41.
On the sixth day Eliasaph, of the tribe of GAD, made his
offering, 42-47.
On the seventh day Elishama, of the tribe of EPHRAIM, made
his offering, 48-53.
On the eighth day Gamaliel, of the tribe of MANASSEH, made
his offering, 54-59.
On the ninth day Abidan, of the tribe of BENJAMIN, made
his offering, 60-65.
On the tenth day Ahiezer, of the tribe of DAN, made his
offering, 66-71.
On the eleventh day Pagiel, of the tribe of ASHER, made
his offering, 72-77.
On the twelfth day Ahira, of the tribe of NAPHTALI, made
the same kind of offering, 78-83.
The sum total of all vessels and cattle which were offered was
twelve silver chargers, and twelve silver bowls; twelve
golden spoons; twelve bullocks, twelve rams, and twelve kids;
twenty-four bullocks, sixty rams, sixty he-goats, and sixty
lambs, 84-88.
The offerings being ended, Moses goes into the tabernacle, and
hears the voice of the Lord from the mercy-seat, 89.
NOTES ON CHAP. VII
Verse 1. On the day that Moses had fully set up the tabernacle] The transactions mentioned in this chapter took place on the second day of the second month of the second year after their departure from Egypt; and the proper place of this account is immediately after the tenth chapter of Leviticus.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
On the day; either,
1. Precisely; and so this history, as many others, is put out of its proper place, and this chapter, and the 8th, 9th, 10th, and 11th, should follow next after Exo 40 and this day is the same on which the tabernacle was erected, which was the first day of the first month of the second year, Exo 40:17,18. Or,
2. Largely, day being put for time, and
on the day for about the time, or, a little after the time. And thus it seems to be taken here, because all the princes did not offer these things upon one and the same day, but on several days, as here it follows. And so there is no disorder in the history, and this chapter comes in its proper place, and those things were done in the second month of the second year after the tabernacle, and altar, and all other instruments thereof were anointed, as is here expressed; and after the Levites were separated to the service of the tabernacle, and appointed to their several works, as is manifest from Num 7:5-9, which was done about a month after the tabernacle was erected, &c.; and after the numbering of the people, Num 1, when the princes here employed in the offerings were first constituted; and after the disposal of the tribes about the tabernacle, the order of which is here observed in the time of their offerings. Anointed it, Lev 8:10.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. the day that Moses had fully setup the tabernacleThose who take the word “day” asliterally pointing to the exact date of the completion of thetabernacle, are under a necessity of considering the sacred narrativeas disjointed, and this portion of the history from the seventh tothe eleventh chapters as out of its placethe chronology requiringthat it should have immediately followed the fortieth chapter ofExodus, which relates that the tabernacle was reared on the first dayof the first month of the second year [Ex40:17]. But that the term “day” is used in a loose andindeterminate sense, as synonymous with time, is evident fromthe fact that not one day but several days were occupied with thetransactions about to be described. So that this chapter stands inits proper place in the order of the history; after the tabernacleand its instruments (the altar and its vessels) had been anointed (Le8:10), the Levites separated to the sacred servicethenumbering of the people, and the disposal of the tribes about thetabernacle, in a certain order, which was observed by the princes inthe presentation of their offerings. This would fix the period of theimposing ceremonial described in this chapter about a month after thecompletion of the tabernacle.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass on the day that Moses had fully set up the tabernacle,…. Not on the very exact day on which it was first reared up, for that was on the first day of the first month of the second year from the coming up of Israel out of Egypt, Ex 40:17; whereas the following offerings of the princes were not offered, and many other things previous to them, recorded in the preceding chapters, were not done, until after the first day of the second month of that year, Nu 1:1; though the Jews say e the first of Nisan, or of the first month, was the first for various things, and the first on which the princes offered; but no one particular day can be intended, because the princes were twelve days successively offering their offerings; wherefore “the day” here only denotes the time about which it was when this service was performed; when the tabernacle was not only set up, but “fully” set up, when everything relating to it was in its proper place and order; when not only it was put together, and all the vessels and instruments of it in their due place, but also when the people of Israel, for whose sake it was erected, that the Lord God might dwell among them, were numbered, and their camps formed and pitched around the tabernacle; and the Levites were taken and numbered also, who were to serve at it, and their place and service were appointed unto them about it; for then, and not till then, was the service of it completed, and its proper place and situation fixed and settled:
and had anointed it; with the holy oil Moses was directed to make and anoint it with, Ex 30:23;
and sanctified it: set it apart for holy use and service, to be an habitation for God, and the place of his worship:
and all the instruments thereof; the ark, table, candlestick, c.
both the altars, and all the vessels thereof, and had anointed them,
and sanctified them the altar of incense, and the altar of burnt offering, and all appertaining: thereunto; according to Ben Gersom, this finishing of the whole was at the end of the seven days of consecration of Aaron and his sons, Ex 29:35.
e Seder Olam Rabba, c. 7. p. 21. Baal Hatturim in loc.
Fuente: John Gill’s Exposition of the Entire Bible
Presentation of Dedicatory Gifts by the Princes of the Tribes. – Num 7:1. This presentation took place at the time ( ) when Moses, after having completed the erection of the tabernacle, anointed and sanctified the dwelling and the altar, together with their furniture (Lev 8:10-11). Chronologically considered, this ought to have been noticed after Lev 8:10. But in order to avoid interrupting the connection of the Sinaitic laws, it is introduced for the first time at this point, and placed at the head of the events which immediately preceded the departure of the people from Sinai, because these gifts consisted in part of materials that were indispensably necessary for the transport of the tabernacle during the march through the desert. Moreover, there was only an interval of at the most forty days between the anointing of the tabernacle, which commenced after the first day of the first month (cf. Exo 40:16 and Lev 8:10), and lasted eight days, and the departure from Sinai, on the twentieth day of the second month (Num 10:11), and from this we have to deduct six days for the Passover, which took place before their departure (Num 9:1.); and it was within this period that the laws and ordinances from Lev 11 to Num 6 had to be published, and the dedicatory offerings to be presented. Now, as the presentation itself was distributed, according to Num 7:11., over twelve or thirteen days, we may very well assume that it did not entirely precede the publication of the laws referred to, but was carried on in part contemporaneously with it. The presentation of the dedicatory gifts of one tribe-prince might possibly occupy only a few hours of the day appointed for the purpose; and the rest of the day, therefore, might very conveniently be made use of by Moses for publishing the laws. In this case the short space of a month and a few days would be amply sufficient for everything that took place.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Offerings of the Princes. | B. C. 1490. |
1 And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them; 2 That the princes of Israel, heads of the house of their fathers, who were the princes of the tribes, and were over them that were numbered, offered: 3 And they brought their offering before the LORD, six covered waggons, and twelve oxen; a waggon for two of the princes, and for each one an ox: and they brought them before the tabernacle. 4 And the LORD spake unto Moses, saying, 5 Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. 6 And Moses took the waggons and the oxen, and gave them unto the Levites. 7 Two waggons and four oxen he gave unto the sons of Gershon, according to their service: 8 And four waggons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest. 9 But unto the sons of Kohath he gave none: because the service of the sanctuary belonging unto them was that they should bear upon their shoulders.
Here is the offering of the princes to the service of the tabernacle. Observe,
I. When it was; not till it was fully set up, v. 1. When all things were done both about the tabernacle itself, and the camp of Israel which surrounded it, according to the directions given, then they began their presents, probably about the eighth day of the second month. Note, Necessary observances must always take place of free-will offerings: first those, and then these.
II. Who it was that offered: The princes of Israel, heads of the house of their fathers, v. 2. Note, Those that are above others in power and dignity ought to go before others, and endeavour to go beyond them, in every thing that is good. The more any are advanced the more is expected from them, on account of the greater opportunity they have of serving God and their generation. What are wealth and authority good for, but as they enable a man to do so much the more good in the world?
III. What was offered: six wagons, with each of them a yoke of oxen to draw them, v. 3. Doubtless these wagons were agreeable to the rest of the furniture of the tabernacle and its appurtenances, the best of the kind, like the carriages which great princes use when they go in procession. Some think that God, by Moses, intimated to them what they should bring, or their own consideration perhaps suggested to them to make this present. Though God’s wisdom had ordained all the essentials of the tabernacle, yet it seems these accidental conveniences were left to be provided by their own discretion, which was to set in order that which was wanting (Tit. i. 5), and these wagons were not refused, though no pattern of them was shown to Moses in the mount. Note, It must not be expected that the divine institution of ordinances should descend to all those circumstances which are determinable, and are fit to be left alterable, by human prudence, that wisdom which is profitable to direct. Observe, No sooner is the tabernacle fully set up than this provision is made for the removal of it. Note, Even when we are but just settled in the world, and think we are beginning to take root, we must be preparing for changes and removes, especially for the great change. While we are here in this world, every thing must be accommodated to a militant and movable state. When the tabernacle was framing, the princes were very generous in their offerings, for then they brought precious stones, and stones to be set (Exod. xxxv. 27), yet now they bring more presents. Note, Those that have done good should study to abound therein yet more and more, and not be weary of well-doing.
IV. How the offering was disposed of, and what use was made of it: the wagons and oxen were given to the Levites, to be used in carrying the tabernacle, both for their ease (for God would not have any of his servants overburdened with work), and for the more safe and right conveyance of the several parts of the tabernacle, which would be best kept together, and sheltered from the weather, in wagons. 1. The Gershonites, that had the light carriage, the curtains and hangings, had but two wagons, and two yoke of oxen (v. 7); when they had loaded these, they must carry the rest, if any remained, upon their shoulders. 2. The Merarites, that had the heavy carriage, and that which was most unwieldy, the boards, pillars, sockets, c., had four wagons, and four yoke of oxen allotted them (<i>v. 8); and yet, if they had not more wagons of their own, they would be obliged to carry a great deal upon their backs too, for the silver sockets alone weighed 100 talents, which was above four tons, and that was enough to load four wagons that were drawn but by one yoke of oxen a-piece. But each socket being a talent weight, which is about a man’s burden (as appears, 2 Kings v. 23) probably they carried those on their backs, and put the boards and pillars into the wagons. Observe here, How God wisely and graciously ordered the most strength to those that had the most work. Each had wagons according to their service. Whatever burden God in his providence lays upon us, he will by his sufficient grace proportion the strength to it, 1 Cor. x. 13. 3. The Kohathites, that had the most sacred carriage, had no wagons at all, because they were to carry their charge upon their shoulders (v. 9), with a particular care and veneration. When in David’s time they carried the ark in a cart, God made them to know to their terror, by the death of Uzza, that they did not seek him in the due order. See 1 Chron. xv. 13.
Fuente: Matthew Henry’s Whole Bible Commentary
NUMBERS-CHAPTER SEVEN
Verses 1-9:
The leaders of Israel’s tribes, named in Nu 1:5-15, brought special offerings to be used in the service of the Tabernacle. These consisted of six “wagons,” agalah, “cart, chariot, wagon,” and twelve oxen, a yoke for each wagon. The purpose: to transport the Tabernacle and its furnishings. Two wagons and two yokes of oxen were for the Gershonites, to transport those articles assigned to their care, Nu 3:25, 26; 4:24-28. Four wagons and four yokes of oxen were for the Merarites, to transport the bulkier and more numerous articles, Nu 3:36, 37; 4:31-33. None was given to the Kohathites, who were in charge of the furniture of the Tabernacle. The reason: they carried these articles on their shoulders.
This offering took place following the anointing of the Tabernacle. Comparing Le 8:10 with Ex 40:35, it appears Moses did not anoint the Tabernacle on the same day it was set up. The anointing was the last act in the erection of the Tabernacle, thus the events were spoken of as one, as though they occurred on the same day.
Fuente: Garner-Howes Baptist Commentary
1. And it came to pass on the day that Moses This was the second contribution of the people, after the completion of the Tabernacle; for although mention is only made of the princes, it is probable that each of them presented what the whole tribe had subscribed, since there was no private person at that time wealthy enough to give so much gold and silver of his own. Let it be understood, then, that they brought in the name, and at the desire of all, what they had received from the members of their respective tribes. Before, however, I proceed any further, it must be remarked that the sacrifices were not killed, before the sanctuary was anointed. Moses himself is said to have anointed it, as he had his brother Aaron; for the exposition of some, that what properly applies to Aaron is attributed to his brother, does not appear to be sound. We have said elsewhere that God thus freely used the visible signs, in order that He might by no means bind the grace of the Spirit to particular persons. When Moses, therefore, who was not anointed himself, anointed both the sanctuary and the priest, it was manifestly shewn that the efficacy of consecration did not emanate from himself, inasmuch as He could not give of his own that which he did not possess. Consequently the entire virtue and utility of signs depend on the command of God. We have elsewhere seen why it was necessary to consecrate the tabernacle, the altar, and all the vessels by a sacred anointing. Here let us only observe, that the connection of the two words anointing and sanctifying is not superfluous: that we may understand that the symbol of the oil was not vain and inefficacious, but that true spiritual sanctity was annexed to it; for God institutes nothing in vain, but, by filling what He typifies with the secret influence of the Spirit, He effectually proves Himself to be true. It is said that the princes were set “over them that were numbered,” i.e., after the people were numbered, and separated into their several divisions, these were chosen as the chiefs of the tribes. The exposition which some give, that they assisted when the people were numbered, in my opinion, is far-fetched.
Fuente: Calvin’s Complete Commentary
MARCHING AND MURMURING
Numbers, Chapters 1-19.
THE Book of Leviticus is hard to outline and to interpret. It is lengthy, and introduces so much of detail of law and ceremony that its analysis is accomplished with difficulty. And yet Leviticus took but thirty days to declare and put its every precept into actual practice. In that respect the Book of Numbers quite contrasts its predecessor. It covers a period of not less than thirty-eight years, and the plan of the volume is simple. Four keywords compass the nineteen chapters proposed for this mornings study. They are words necessitated by the wilderness experience. Leviticus sets up a sanctuary and a form of service; but in Numbers, we read of men of war, of armies, of standards, of camps, and trumpets sounding aloud. Through all of this, these key-words keep their way, and the mere mention of them will aid us in an orderly study of the first half of the volume; while we will not be able to dispense with them when we come to the analysis and study of the latter half. I refer to the terms mustering, marching, murmuring, and mercy.
MUSTERING
The first nine chapters of Numbers have to do almost entirely with the mustering. Chapters one and two are given to arranging the regiment, as we saw in our former study:
And the Lord spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying,
Take ye the sum of all the congregation of the Children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls;
From twenty years old and upward, all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies.
And with you there shall be a man of every tribe; every one head of the house of his fathers. * *
As the Lord commanded Moses, so he numbered them in the wilderness of Sinai. * *
Every male from twenty years old and upward, all that were able to go forth to war. * *
And the Lord spake unto Moses and unto Aaron, saying, Every man of the Children of Israel shall pitch by his own standard (Num 1:1-4; Num 1:19-20; Num 2:1-2).
After all the centuries and even the millenniums that have come in between the day of Numbers and our day, wherein have men improved upon Gods plan of mustering armies and arranging regiments? True, we permit our boys to enter the service younger than twenty, but we make a mistake, as many a war-wrecked youth has illustrated. True, we make up our regiments of men who are strangers to each other, and in whose veins no kindred blood is flowing. But such an aggregation will never represent the strength, nor exhibit the courage that the tribal regiment evinces in fight. The almost successful rebellion of our Southern States demonstrated this. Our standard speaks of the nation, and appeals to the patriotic in men. Their standard represented the family and addressed itself to domestic pride and passion. It is well to remember, however, that the primary purpose of these Old Testament symbols is the impression of spiritual truths. And the lesson in this arranging of regiments is the one of being able to declare our spiritual genealogy, and our religious standard.
Every Israelite, when he was polled, was put in position to declare his paternity and point unmistakably to his standard; and no Christians should be satisfied until they can say with John, Now are we the sons of God, because we have discovered that the Spirit Himself beareth witness with our spirit that we are the sons of God. And no standard should ever be accepted as sufficient other than that which has been set up for us in the Word. Long ago God said, Behold I will lift up Mine hand to the Gentiles, and set up My standard to the people, and in Christ Jesus He has accomplished that; and every one of us ought to be able to say with C. H. M., Our theology is the Bible; our church organization is the one Body, formed by the presence of the Holy Ghost, and united to the living and exalted Head in the Heavens. To contend for anything less than this is entirely below the mark of a true spiritual warrior.
Chapters three and four contain the appointment of the Priests. When Moses numbered the people, the Levites after the tribe of their fathers were not numbered (Num 1:47). God had for them a particular place in the army, and a peculiar part to take in this onward march. Their place was roundabout the tabernacle, at the center of the host, and their office was the charge of all the vessels thereof, and over all the things that belonged to it. They were to bear the tabernacle, to minister in the tabernacle, to encamp roundabout it; to take it down when they were ready to set forth; and when the army halted in a new place, they were to set it up (chap. 2). In one sense they were not soldiers; in another they were the very captains and leaders of Jehovahs army. Their men from twenty to fifty were not armed and made ready for the shedding of blood, but they were set in charge of that symbol of Jehovahs presence without which Israels overthrow would have been instantaneous, and Israels defeat effectual. The worlds most holy men have always been, will always remain, its best warriors. The Sunday School teachers of the land fight the battles that make for peace more effectually than the nations constabulary; while the ministers of the Gospel, together with all their confederatesconscientious laymenput more things to rights and keep the peace better than the police force of all towns and cities. Every believer is a priest unto God. We should be profoundly impressed with the position we occupy in the great army which is fighting for a better civilization, and with the responsibility that rests upon us in the bringing in of a reign of righteousness.
Chapters five to nine, we have said, relate themselves to the establishment of army regulations. They impose purity of life upon every member who remains in the camp; they require restitution of any property falsely appropriated; they insist upon the strictest integrity of the home-life, and they declare the vows, offerings, and ceremonies suited to impress the necessity of the keeping of all these commands. In this there are two suggestions for the present time, namely, the place that discipline has in a well-organized army and the prominence it ought to be given in the true Church of God. That modern custom of making a hero of every man who smells the smoke of battle, and the complimentary one of excoriating every moral teacher who insists that even men of war are amenable to the civilities of life and ought to be compelled to regard them, has filled the ranks of too many standing armies with immoral men and swung public opinion too far into line with that servile press which indulges the habit of condoning, yea, even of commending, an army code that makes for criminal culture.
Sometime ago I went, in company with a veteran of 61 to 66, to hold a little service at the grave of two of his comrades. On our way we met another veteran of that bloody war, and as we looked into his bloated face, and listened to his drunken words, this clean, sober, Christian ex-soldier uttered some things about the necessity of better discipline in the army that were worthy of repetition, and ought to be heard by those officials who have it in their power to aid the young men of our present army to keep the commandments of God; but who too often lead them by example and precept to an utter repudiation of the same.
But the Church of God is Jehovahs army, and if we expect civilities from the unregenerate, we have a right to demand righteousness of the professedly redeemed. Much as discipline did for the purity and power of Israel, if rightly employed, it would accomplish even more for the purity and power of the present organized body of believers. Baron Stowe, a long time Bostons model pastor, in his Memoirs says, touching the importance of strict discipline, A church cannot prosper that connives at sin in its members; and that charity which shrinks from plain, faithful dealing with offenders, is false charity, and deeply injurious. A straightforward course in discipline, in accordance with the rules laid down by the Saviour, is the only one that will insure His approbation. Any serious student of the Scriptures must be often and profoundly impressed with the parallelisms, and even perfect agreements, of the Old Testament teachings with those of the New. Touching discipline, the Lord said unto Joshua,
Israel hath sinned, and they have also transgressed My covenant, which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.
Therefore the Children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed thing from among you (Jos 7:11-12).
When Paul found in the Corinthian Church a similar condition of transgression, he wrote,
But now I have written unto you not to keep company, if any man that is called a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. * * Therefore put away from among yourselves that wicked person (1Co 5:11 f).
MARCH
The tenth chapter and thirty-third verse sets our organized army into motion. And they departed from the mount of the Lord, three days journey. Touching this march there are three things suggested by the Scripture, each of which is of the utmost importance.
First of all it was begun at Gods signal.
And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony.
And the Children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.
And they first took their journey according to the commandment of the Lord, by the hand of Moses (Num 10:11-13).
Going back to the beginning of this tenth chapter you will find that the priests were to assemble the armies with the silver trumpets. A single blast called together the princesheads of the thousands of Israel. When they blew an alarm, the camps that lay on the East went forward. A second alarm summoned the camps from the South, and an additional blast brought the congregation together. The same God at whose signal Israel was to march, speaks in trumpet tones by His Spirit, and through the Word, to the present Church militant. When whole congregations go sadly wrong, much of the trouble will be found with the men whose business it is to. use the silver trumpet, and thereby voice the mind of God. Too many preachers have been snubbed into silence or cowed to uncertain sounds. The silver trumpets through which they ought to call the people to battle have been plugged up with gold pieces, and in all too many instances they are afraid to blow an alarm, calling to the camps that lie on the East, lest when they sound the second, those that lie on the South should refuse to respond.
Joseph Parker suggests that when ministers become the trumpeters of society again, there will be a mighty awakening in the whole nation. In Italy they have a saying to this effect, There has never been a revolution in Europe without a Monk at the bottom of it. And when the ministers of the Gospel of Jesus Christ faithfully fill up their offices, there will never be a division of Gods army, marching Canaan-ward, without a preacher at the head of it; and he will not be a man who has accommodated himself to the cry of the times in which we live Prophesy not unto us right things, speak unto us smooth things, prophesy deceits, but rather one who will sound the alarm of Divine command, and whose word will be to the people, Gods signal. Every element of success enters into that assurance which comes from a conviction that one is marching according to the Divine command. The reason why public opinion, almost insuperable obstacles, and even royal counsellors, could not turn Joan of Arc from her purpose, existed in the fact that she kept hearing a voice saying, Daughter of God, go on, go on! And if we will listen, there is a voice behind us saying, This is the way, walk ye in it.
In this march Gods leadership was sought.
And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee.
And when it rested he said, Return, O Lord, unto the many thousands of Israel (Num 10:33).
There is a simplicity and a sincerity in that prayer which is truly refreshing. There are plenty of men who consult their circumstances; who take into account all the factors that can affect the march of life, and who try to keep as their constant guide a well-balanced intellect; but Moses preferred God. He esteemed His presence above all favorable conditions, and above the highest human judgment. And the man who rises up in the morning, offering his prayer to God to be guided for that day, and who, when he lies down at night, prays again, Return, O Lord, unto me, and watch over my slumber, is the man who has no occasion to fear because even the fiercest foe will fall before him.
Lewis Albert Banks says that about the year 1600 a man by the name of Heddinger was chaplain to the Duke of Wartenberg. The Duke was a wayward, wicked man. Heddinger was one of these genuine, faithful souls like John the Baptist who would stand for the right and God. He rebuked the Duke for his great sins. This terribly enraged his Honor, and he sent for the brave chaplain thinking to punish him. Heddinger came from his closet of prayer with his face beaming. The Duke, seeing the shine in every feature, realized that he was enjoying the actual presence of the Lord, and after putting to him the question, Why did you not come alone? sent him away unharmed. Ah, beloved, whether we be on the march or at rest; whether we be fighting the battles of life or enjoying its victories; whether we be proclaiming the truth or are on trial for having taught it, we have no business being alone, for we seek the Divine presence. The Lord will lead us in the march and lift over us His banner when we lie down to rest.
Nor can one follow this march without being impressed with the fact that God was guiding His people Canaan-ward. By consulting a good map you will see that the line from Sinai to Kadesh-Barnea was as direct as the lay of the land made possible. God never takes men by circuitous routes. These come in consequence of leaving the straight and narrow way for the more attractive but uncertain one of by-path meadow. Had they remained faithful to Divine leadership, forty days would have brought the whole company into Canaan. But when, through the discouragement of false reporters, they turned southward, putting their backs to God, they plunged into the wilderness fox a wandering of forty years, and even worse, to perish there without ever seeing the Land of Promise. What a lesson here for us! There is a sense in which every man determines his own destiny. It is within our power to trust to Divine leadership and enjoy it, and it is equally within our power to mistrust it, and lose it. One commenting upon this says, Israel declared that God had brought them into the wilderness to die there; and He took them at their word. Joshua and Caleb declared that He was able to bring them into the land, and He took them at their word. According to your faith be it unto you.
MURMURING
The eleventh chapter sounds for us a sad note. There the people fall to petty complaints and criticisms. And when the people complained. There are those who can complain without occasion. Criticism is the cheapest of intellectual commodities. And yet the critic always has a reason for his complaint, and however he may seek to hide the real cause, God is an expert in uncovering it. Here He lays it to the mixed multitude that was among themthey fell a lusting. That mixed multitude (or great mixture is the word in the original) consisted of Egyptians and others who had come out of Egypt with Israel, and whose Egyptian tastes were not being satisfied by enforced marches, holy services and manna from on High. It is a good thing to get Israel out of Egypt, to get the Church of God out of the world; but it is an essential thing also to get Egypt out of Israel, the unregenerate out of the Church of God, for if you do not they will fall a lusting, and the first complaint they will make is touching the food divinely provided for them. The Gospel of Jesus ChristGods provided mannanever did satisfy an unregenerate man, and it never will. What he wants is the cucumbers, and the melons, and the leeks, and the onions, and the garlick. Yes, even the garlick of the world; and when you set before him manna, he insists that his soul is dried away.
I went to talk with a mother about her little daughters uniting with the church. She told me that she was opposed to it; and when I asked her why, she boldly replied that she united with the church herself when she was young, and thereby denied herself all the pleasures of the world. She had never ceased to regret it, and she proposed to save her girl from a similar experience. A lusting for the cucumbers, and the melons, and the leeks, and the onions, and the garlick! If such is ones feeling, just as well go back to the world! It does not make an Egyptian an Israelite to go over into that camp, and it does not make an unregenerate man a Christian because you write his name on the church book.
This spirit of criticism spread to the officials and leaders. And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married. Their complaint was slightly different from that of the mixed multitude, but directed against the same man.
From the complaint of these leading officials the trouble spread, and when the ten spies rendered their report of the land which God had promised, the whole congregation broke into revolt. That was the opportunity that Korah and Dathan and Abiram and On took advantage of.
And they rose up before Moses, with certain of the Children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown.
And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord? (Num 16:2-3).
Here is the new complaint of the critics! Moses is domineering; his administration is that of a one-man power. He has not given sufficient attention to the princes of the assembly, and to the chief members of the congregation.
This is no ancient story. From that hour until this, the Church of God, whether in the form of Israel or that of the body of baptized believers, has experienced the same rebellion with the same reasons assigned. In Pauls day the Church at Corinth had to be counselled by the great Apostle and the members thereof reminded that they were of one body. The feet are enjoined not to complain of the hands, and the ear not to criticise the eye, and the eye not to envy the hand, nor yet the head the feet, that there should be no schism in the body, since when one member suffers, all the members suffer with it, and when one member is honored all the members should rejoice with it. In our own day the chief men have sometimes set aside the servant of God. Dr. Jonathan Edwards, once a man of the highest education and personal culture, honored by the members of his profession for his spirituality, and for the success that had attended his ministry, was set aside because he interfered with the Egyptian desires of the children of certain chief men of his congregation. Years ago, in New York, Americas most famous pastor and preacher, after passing through a series of sicknesses and bereavements in his family, came to the thirtieth anniversary of his pastorate to find himself retired from office by a few of the officials of the church who were influential. His reinstatement by the body at large came too late to save him from the collapse that attended this severe experience. A New York correspondent, writing of this, said, Such action makes every pastor in New York City feel sick at heart.
Attend to the way Moses met this! If the ministers of the present time learned his way, their course would be a more courageous one and their burdens better borne. Then Moses and Aaron fell on their faces before all the assembly of the congregation of the Children of Israel (Num 14:5). That is the way he met the first rebellion. When the rebellion of Korah came, it is written, And when Moses heard it, he fell upon his face. And he spake unto Korah and unto all his company, saying, Even to morrow the Lord will show who are His (Num 16:4-5). We may suggest here, prayer to God, the best possible reply to complaints and criticisms. If one has been guilty of that charged against him, such prayer will bring him to a knowledge of his guilt and give him an opportunity to correct it; and if he has not been guilty, such prayer will cause God to lift him up and establish his going, and put into his mouth a song.
Constantine the Great was one day looking at some statues of famed persons, and noting that they were all in standing position, he said, When mine is made Id like it in kneeling posture, for it is by going down before God I have risen to any eminence. Moses has taught us how to conquer all complaint, and all criticism, and come off victorious by falling on our faces and waiting until God shows who are His.
MERCY
The conclusion of this study presents a precious thought; in the midst of judgment, mercy appears.
At Moses intercession, God removes His hand. Every time there is a rebellion, and judgment is visited upon the people, Moses appears as intercessor, and when the people fell to lusting for the leeks, and the onions of Egypt, Moses cried unto God, Wherefore hast Thou afflicted Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me? Their cries were the anguish of his soul! When Miriam and Aaron were in sedition against their brother, it was Moses who interceded, saying, Heal her now, O God, I beseech Thee. And when the whole congregation lifted up their voices of murmuring at the report of the spies, Moses was on his face again in such an intercessory prayer as you could scarce find on another page of sacred Scripture. He was ready to die himself, if they could not be delivered and when Korah and his company attempted his overthrow, he plead with God until the plague was stayed. Therein is an example for every true Christian man.
Dearly beloved, avenge not yourselves, but rather give place unto wrath, for it is written, Vengeance is Mine; I will repay, saith the Lord;
Therefore if thine enemy hunger, feed him; if he thirst, give him drink. * *
Be not overcome of evil, but overcome evil with good.
This is what Christ said,
Love your enemies, bless them that curse you; do good to them that hate you, and pray for them which despite fully use you and persecute you, that you may be the children of your Father which is in Heaven (Mat 5:44-45).
The richest symbol of Gods mercy is seen in this nineteenth chapterthe red heifer! She was preeminently the type of Gods provision against the defilement of the wilderness experience. She prefigured the death of Christ as the purification for sin and contained the promise of Gods mercy toward all men, however dreadful their rebellion or deep their stains. Who can read this nineteenth chapter and remember how this offering of the red heifer covers the most grievous sin of man without seeing how great is Gods mercy, and how Divine is His example. Henry Van Dyke says, When we see God forgiving all men who have sinned against Him, sparing them in his mercy, * * let us take the gracious lesson of forgiveness to our hearts. Why should we hate like Satan when we may forgive like God? Why should we cherish malice, envy, and all uncharitableness in our breasts? I know that some people use us despitefully and show themselves our enemies, but why should we fill our hearts with their bitterness and inflame our wounds with their poison? This world is too sweet and fair to darken it with the clouds of anger. This life is too short and precious to waste it in bearing that heaviest of all burdens, a grudge.
And you will see in this nineteenth chapter, also, a new emphasis laid upon the necessity of personal purity. The red heifer was provided for cleansing, and God imposed it upon the cleansed to keep themselves unspotted from the world. That is the major part of true religion to this day, to keep onesself unspotted from the world. This whole chapter is Gods attempt to so provide us with the blood of the slain, and surround us with the cleansing ceremonies, that we may be able to resist the floods of defilement that flow on every side. Realizing, as we must realize, the beauty and blessedness of a holy life, we can enter into a keen appreciation of that most beautiful beatitude, and sing with John Keble:
Blest are the pure in heart,
For they shall see their God:
The secret of the Lord is theirs;
Their soul is Christs abode.
The Lord, who left the heavens,
Our life and peace to bring,
To dwell in lowliness with men,
Their pattern and their King.
Still to the lowly soul
He doth Himself impart,
And for His dwelling and His throne
Chooseth the pure in heart.
Lord, we Thy presence seek;
May ours this blessing be;
Oh, give the pure and lowly heart,
A temple meet for Thee.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL AND EXPLANATORY NOTES
In this chapter we have the narrative of the presentation of gifts by the princes of the tribes at the dedication of the altar. This presentation took place at the time () when Moses, after having completed the erection of the tabernacle, anointed and sanctified the dwelling and the altar, together with their furniture (Lev. 8:10-11). Chronologically considered, this ought to have been noticed after Lev. 8:10. But in order to avoid interrupting the connection of the Sinaitic laws, it is introduced for the first time at this point, and placed at the head of the events which immediately preceded the departure of the people from Sinai, because these gifts consisted in part of materials that were indispensably necessary for the transport of the tabernacle during the march through the desert. Moreover, there was only an interval of at the most forty days between the anointing of the tabernacle, which commenced after the first day of the first month (cf. Exo. 40:16, and Lev. 8:10), and lasted eight days, and the departure from Sinai, on the twentieth day of the second month (Num. 10:2), and from this we have to deduct six days for the Passover, which took place before their departure (Num. 9:1 sqq.); and it was within this period that the laws and ordinances from Leviticus 11 to Numbers 6 had to be published, and the dedicatory offerings to be presented. Now, as the presentation itself was distributed, according to Num. 7:11 sqq., over twelve or thirteen days, we may very well assume that it did not entirely precede the publication of the laws referred to, but was carried on in part contemporaneously with it. The presentation of the dedicatory gifts of one tribe-prince might possibly occupy only a few hours of the day appointed for the purpose, and the rest of the day, therefore, might very conveniently be made use of by Moses for publishing the laws. In this case the short space of a month and a few days would be amply sufficient for everything that took place.Keil and Del.
Num. 7:2. The princes of the tribes, and were over them, etc. Margin: Who stood over, etc. Keil and Del: Those who stood over those that were numbered, i.e., who were their leaders or rulers (see Num. 1:4-16).
Num. 7:3. Covered wagons. Gesenius and De Wette translate: litter wagons; but their rendering can neither be defended etymologically, nor based upon in Isa. 66:20.Keil and Del. The rendering of the LXX is , which, according to Euseb. Emis. signifies two-wheeled vehicles. Dr. A. Clarke renders: tilted wagons. And Dr. H. E. J. Howard: tilted wains. They use the word tilted in the sense of tented, or, as in the A. V., covered; and this seems to be the meaning of the original.
The service of the sanctuary. Heb. lit., the holy, i.e., the holy things (see Num. 4:5-20).
Num. 7:10, In the day. Keil and Del., That is, at the time that they anointed it. Day, as in Gen. 2:4.
Num. 7:13. One silver charger. A dish, or deep bowl. (See Exo. 25:29.) One silver bowl. A basin to receive the blood of the sacrifice in.
Num. 7:14. One spoon. A censer, on which they placed the incense, as in Exo. 25:29.
Num. 7:84-86. Attersol (1618) reckons the whole of the dishes, basins, and censers to be worth about 420. Dr. A. Clarke (1836), in loco, gives his calculation in detail, and makes the total 627 is. 11d. The Speakers Comm. (1871): If a silver shekel be taken roughly as weighing 2.5 of a shilling, and a golden shekel 1.15 of a sovereign, the intrinsic worth, by weight of each silver charger, will be 325s., of each bowl 175s., of each golden spoon 230s. Consequently the aggregate worth, by weight, of the whole of the offerings will be 438. But the real worth of such a sum, when measured by the prices of clothing and food at that time, must have been vastly greater. It must not be forgotten, too, that the tabernacle itself had been recently constructed at a vast cost.
Num. 7:89. The tabernacle of the congregation. Heb., The tent of meeting. To speak with Him, i.e., with God, as in the margin; for the name Jehovah, though not expressly mentioned before, is contained implicite in ohel mod, the tent of meeting. He heard the voice of one speaking. Rather, he heard the voice speaking, or conversing.
Proceeding to our Homiletical treatment of the chapter, we have in the first paragraph
AN ANCIENT OFFERING, AND ITS MODERN LESSONS
(Num. 7:1-9)
These verses suggest the following lessons
1. That they who hold the most honourable positons should be most liberal in contributions to worthy objects.
The princes of the tribes of Israel are here prominent in bringing their offering for the service of the Tabernacle. They present an example well worthy the imitation of those who are exalted in rank, rich in possessions, or great in power. Such persons are under all the ordinary obligations to help forward every good work. They, in common with all men, are required to use their talents, means, and opportunities so as to accomplish the greatest amount of good. They are also under special obligations to advance every true and good cause amongst men, because of the conspicuousness of their position, and the extent of their influence. The extent of our obligations is determined by our opportunities. Privilege is the measure of responsibility. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him will they ask the more.
1. Great honours should incite to great efforts to do good. Those upon whom God has bestowed great wealth, or whom He has raised to exalted stations, should manifest their thankfulness by generously promoting those objects which accord with the Divine will. The more any are advanced, the more is expected from them, on account of the greater opportunity they have of serving God and their generation. What are wealth and authority good for, but as they enable a man to do so much the more good in the world?
2. Great influence involves great obligation. The example of persons in high station is extensively observed; their exalted position gives conspicuousness to their life and conduct. Their example is also very effective, for persons are generally prone to copy it, when that of persons in lowly stations would be disregarded. So their influence is very great; and the possession of great influence is a sacred and solemn trust. So superior rank demands superior worth. They who are exalted in station should cultivate the exalted in character and conduct; and so their great influence will be a great blessing.
Since by your greatness you
Are nearer Heaven in place, be nearer it
In goodness. Rich men should transcend the poor,
As clouds the earth; raised by the comfort of
The sun, to water dry and barren grounds.
Tourneive. (a)
II. That they who are not entirely engaged in religious ministries should seek to help those who are so engaged.
These princes of the tribes were not set apart for religious duties; but by this offering of wagons and oxen for the service of the tabernacle, they evinced their desire to assist the Levites in discharging their sacred duties. You know, says Babington, how the Levites were to carry upon their shoulders the things belonging to the tabernacle when they removed, but now they shall be eased by these chariots and oxen. So the laity careth for the clergy, to help them, to ease them, to comfort them in their duties belonging to God. And O! how could I dwell in the meditation of it a whole day, it is so sweet. Will you note it and think of it? I trust you will, and so I commit it to you. There are still many ways in which Christian men and women may, and in which some of them do, assist their ministers. It is the privilege and duty of every disciple of Christ Jesus to engage in some work for the good of others; and when every one is so engaged, the labours of the ministers of the Gospel, which in some instances are very arduous and continuous, will be much lightened, and from many things, which by reason of the sloth or unreasonableness of the churches they now have to do, though they pertain not to their work, they will then be entirely free. The offering of the princes of the tribes manifests a thoughtfulness and appropriateness, which are well worthy of commendation and imitation. They gave with wise judgment such things as proved most useful in the service of the tabernacle. (b)
III. That God is graciously pleased to accept of mans offerings.
And the Lord spake unto Moses, saying, Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. Thus God signifies his acceptance of their offering. Surely it is a great honour which God confers upon us in accepting our gifts in His service. If our heart be sincere the offering of even the smallest gift, or the feeblest effort in His cause, He accepts, approves, and, in His great grace, will reward. Whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. Let this be to us an incentive to liberal and hearty giving, and faithful and diligent working in His cause.
IV. That gifts for religious purposes should be used in accordance with the will of God.
Thou shalt give them unto the Levites, to every man according to his service. And Moses took the wagons and the oxen, and gave them unto the Levites. Two wagons and four oxen he gave unto the sons of Gershom, according to their service, etc. The offering was faithfully applied by Moses in such a way as to gratify the wishes of the givers, serve the interests of the people, and comply with the directions of the Lord. Here is a lesson which is very wide in its applications, and which is urgently needed in some quarters today. The offerings which are contributed to the cause of God, should be used not for the mere increase and aggrandisement of a sect or party, not for the mere advocacy and spread of any pet notions, favourite theories, or sectarian creeds, but for the promotion of the cause and glory of God in the well-being of humanity. This is attained by doing the largest amount of good in the most Christlike spirit. The money or property, which in past ages, was left for purposes which were then useful and worthy, but which, in the altered circumstances of this age, have very much ceased to be so, should be applied to such purposes as shall be at once productive of the most good to the community, and most nearly in accord with the wishes of the giver, as far as they can be ascertained. To attempt to monopolise such gifts, or restrict the benefits which might be attained by them, on the ground of the wishes of the pious donor, or founder, is, to say the least, utterly unworthy of Christian men.
V. That in the Divine arrangements help is granted unto men according to their respective needs.
Thou shalt give them unto the Levites, to every man according to his service. And Moses took the waggons and the oxen, and gave them unto the Levites, etc., Num. 7:5-9. The principle of distribution which Moses adopted, was laid down by God Himself; Give to every man according to his service. In harmony with this principle, the Merarites, to whom was assigned the most burdensome part of the service (Num. 4:29-33), received four wagons and eight oxen; the Gershonites, whose service was less burdensome (Num. 4:21-26), received two wagons and four oxen; while the Kohathites, who had to carry the most holy things upon their shoulders, and were provided with poles for that purpose (Num. 4:4-20), received neither wagon nor oxen. There is a proportion between the burden imposed and the strength imparted. God proportions the burden to the back, says Trapp. But it is both more correct and more inspiring to say, God proportions the back to the burden. (Comp. 1Co. 10:13, with 2Co. 12:9.) God will not suffer us to be tempted above that we are able, because as the power of temptation increases, He will increase our power of resistance. As our need increases He increases the communications of His grace; and the infinitude of His resources must ever immeasurably surpass our utmost need. And as His knowledge of us and kindness toward us are infinite, we may rest assured that He will not fail to proportion His assistance to our necessities. What an encouragement is this as we look on to the future, with its unknown experiences, its possibilities of sore trial, of insuperably difficult labour, etc. Infinite resources of patience and power, grace and courage, are pledged to us. Apart from Christ we can do nothing; but with the help of the Holy one of Israel even a worm shall thresh the mountains, and beat them small, and make the hills as chaff. (See Isa. 41:13-16.) God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work. When I am weak, then am I strong; for Christs strength is made perfect in His peoples weakness. I can do all things through Christ which strengtheneth me. (c)
ILLUSTRATIONS
(a)
They that are great, and worthy to be so, Hide not their rays from meanest plants that grow.
Why is the sun set on a throne so high,
But to give light to each inferior eye?
His radiant eyes distribute lively grace
To all according to their worth and place;
And from the humble ground these vapours drain,
Which are sent down in fruitful drops of rain.Beaumont.
(b) We want labourers; persons who can distribute tracts silently, and persons who can speak a word in season; we want rich men who can go in carriages, and poor men who can only walk; we want ladies who are muffled and furred with all the armour of a luxurious civilization, and poor women whose hearts are warm with a glowing love to the Saviour: we want persons who can teach ragged children, and persons who can address ragged men: Who will come? Dont oppress those who are working too much already. There is a vast amount of non-productive energy in the Church. There are men and women voluntarily dumb, they must speak; there are Christians who have an enormous talent for sleeping, they must be awakened; there are disciples who imagine that their Christian duties are discharged when they have criticised other people, they must be persuaded or provoked into activity; as with the body, so with the soulwe cannot do our duty with mere empty words;if a brother or a sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, and be ye warmed and filled; notwithstanding ye give them not those things which are needful for the body; what doth it profit? So with the soul. It is not enough to erect your buildings, you must go out, and with all the gentle violence of love compel men to come in.. You can bring in the millennium when you please; God is waiting; the Redeemer is at hand; Prove me now herewith, saith the Lord, if I will not open the windows of heaven, and pour you out a blessing, until there shall not be room enough to contain it. That is the challenge; who will accept it? God says He waits to be gracious; then let us wait patiently upon God! The rain will come if we pray for it. The battle will be given to Israel if we hold up the hands of His servant.Jos. Parker, D.D.
(c) Christianity boldly, undisguisedly declares to every human being under sin, that he has no complete power beforehand, as in reference to anything really good. And then it calls him to be good, on the express condition always that he is to have powers, stimulants, increments, accruing as he wants them; that on these, or the promise of them, he may rest his faith, and so go forward. It says to the struggling and misgiving penitent, Let him take hold of My strength, that he may make peace with Me, and he shall make peace with Me. It calls every man to earnest and hopeful endeavour, by the consideration of an all-supporting grace that cannot fail; Work out your salvation with fear and trembling, for it is God that worketh in you. It shows the Christian testifying in sublimity of confidence, When I am weak, then am I strong; I can do all things through Christ, which strengtheneth me. It promises the faithful man all the support needed for his exigencies as they arise, They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint. It also establishes, in a manner to comprehend everything, a doctrine of Divine concourse by the Holy Spirit, which carries in it the pledge of all-accruing grace, and light, and might, and holy impulsion; Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened. Indeed, the doctrine or fact of the Holy Spirit is only another way of generalizing the truth that God will co-work invigoratively, correctively, and directively in all the good struggles of believing souls; and so will bring in, at all times and junctures, those increments of power that are necessary to success.
All the simplest, most living, and most genuine Christians of our own time are such as rest their souls, day by day, on this confidence and promise of accruing power, and make themselves responsible, not for what they have in some inherent ability, but for what they can have in their times of stress and peril, and in the continual raising of their own personal quantity and power. They throw themselves on works wholly above their ability, and get accruing power in their works for others still higher and greater. Instead of gathering in their souls timorously beforehand upon the little sufficiency they find in possession, they look upon the great world God has made, and all the greater world of the Saviours kingdom in it, as being friendly and tributary, ready to pour in help, minister light, and strengthen them to victory, just according to their faith. And so they grow in courage, confidence, personal volume, efficiency of every kind, and instead of slinking into their graves out of impotent lives, they lie down in the honours of heroes.
Go to your duty, every man, and trust yourselves to Christ; for He will give you all supply just as fast as you need it. You will have just as much power as you believe you can have. Be a Christian, throw yourself upon Gods work, and get the ability you want in it.H. Bushnell, D.D.
THE OFFERINGS FOR DEDICATING THE ALTAR, AND THEIR MORAL SUGGESTIONS
(Num. 7:10-88)
Two introductory points are suggested:
First: The obligation of man to honour God with his possessions. The princes of the tribes liberally contributed to the erection and furnishing of the tabernacle, that the Lord might be honoured amongst the people. And all men are under the most solemn obligations to employ their possessions in such a way as to honour God thereby. He is the sole proprietor of all things. Every beast of the forest is Mine, and the cattle upon a thousand hills. The silver is Mine, and the gold is Mine, saith the Lord of hosts. The earth is the Lords, and the fulness thereof; the world, and they that dwell therein. The wealthiest man has nothing that he can really call his own; his relation to his temporal possessions is not that of ownership but of stewardship. In giving to the cause of God, or to the needs of man, we only give God His own. Well did king David say, All things come of Thee, and of Thine own have we given Thee. To the rich in this world it is a charge from God, that they do good, that they be rich in good works, ready to distribute, willing to communicate. And according to his ability every man is required to communicate unto others, and so to distribute his worldly goods, that God shall be honoured thereby. Our business is not to selfishly hoard, but to generously dispense; not vainly to accumulate, but wisely to use the goods with which God has entrusted us. He will one day call us to give account of our stewardship. What account will the selfish and useless be able to render unto Him? (a)
Second: The obligation of man to continue in a right and good course. These princes of the tribes had already liberally contributed to the construction of the tabernacle (Exo. 35:27-28); they had also presented the wagons and the oxen for its removal from place to place; and now they are offering their gifts for the dedication of the altar. Having begun this good work, they continued therein until it was brought to perfection. As man accustoms himself to give for the promotion of worthy objects, both his disposition to give and his power to give are increased. His disposition to give is increased; for he learns the joy of giving; he increasingly proves that it is more blessed to give than to receive. His power to give is also increased; for there is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat; and he that watereth shall be watered also himself.
There was a man,some men did count him mad
The more he gave away the more he had.
Good beginnings must be carried onward to perfect endings. Continuance and progress in duty and service are required from us. Having given much, let us endeavour to give more. Having done well, let us try to do better. Forgetting those things which are behind, etc. (Php. 3:13-14). Let us go on unto perfection.
Let us now proceed to consider
I. The Significance of the Offerings for the Dedication of the Altar.
1. Their offerings express the sense of of equality of obligation. Every tribe, by its prince, presents the same kind of offering, and in the same quantity, as an expression of their equal indebtedness to God. By Him they all alike had been emancipated from slavery and cruelty in Egypt; by Him they were all alike protected, provisioned and led; and it was fitting that each should thus testify to their equality of obligation. There are certain mercies which all men have in common; certain Divine gifts which are bestowed upon all men; Christ died for all men; and there are certain obligations to God in which all men share. He died for all, that they which live should not henceforth live unto themselves, etc.
2. Their offerings express symbolically the Divine calling of the nation to be holy unto the Lord. All the vessels presented were for sacrificial uses, all the animals were ceremonially clean and such as were proper for sacrifices; all the other gifts were of the best quality and were to be used in the worship of God. By these things it was indicated that the people were to be a separate people, entirely dedicated to God, and that God was to dwell in their midst. The lesson for us is, that God is to be worshipped with our highest and best. The best of our affections, of our thoughts, of our actions, of our possessions, we should cheerfully consecrate to Him. Beautifully was this illustrated by Mary of Bethany, when, with glowing gratitude and reverent and rapturous love she poured the precious ointment on the head and feet of her adored Lord. (b)
3. Their offerings express symbolically the great truths taught by the different sacrifices. They brought a kid of the goats for a sin-offering. The sin-offering expressed the consciousness of sin on the part of the offerer, the need of forgiveness and tatonement. with God, and the belief that these were to be obtained through the sacrifice of the appointed victim. They offered one young bullock, one ram, one lamb of the first year, for a burnt-offering. The burnt-offering was wholly consumed upon the altar to the honour of God; and its main idea is that it represents the entire devotion of the offerer to God, that he gives himself wholly and for ever to Him. Canon Barry well says that the best comment upon it is the exhortation in Rom. 12:1, to present our bodies a living sacrifice, holy and acceptable to God. They also brought for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, and five lambs of the first year. The peace-offerings were expressions of the gratitude of the worshipper to God; they were simply offerings to God of His own best gifts, as a sign of thankful homage, and as a means of maintaining His service and His servants. All these ideas and feelings, therefore, which these sacrifices represent, were expressed in the offerings which the princes, each one representing his respective tribe, presented to the Lord. And should not the ideas and feelings which these offerings were intended to express be ours? Do not we need forgiveness? Let us seek it in faith through the One great Sin-Offering. Are not we under the most sacred and binding obligations to consecrate ourselves entirely unto God? Know ye not that ye are not your own? For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are Gods. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, etc. Have not we many and moving reasons, for most fervent gratitude to God? What shall I render unto the Lord for all His benefits toward me? Let us present to Him the offering of sincere and ardent praise. Bless the Lord, O my soul; and all that is within me, bless His holy name. (c)
II. The Significance of the Record of the Offerings for the Dedication of the Altar.
It is remarkable that the particulars are given of each offering, in the case of each one of the princes, though each of the offerings was exactly similar to the others. The repetition seems uninteresting, tedious, wearisome. But is there not some reason for this minuteness of statement? In a Book where subjects of deep interest are mentioned and dismissed sometimes in a few words, a Book moreover which is inspired by Godis there not significance in this wearisome repetition of uninteresting details? What does it mean? It seems to us to suggest
1. The pleasure of God in the gifts of His people. That everything is so particularly noted, says Babington, and the weight so precisely mentioned, may teach us to our comfort, what an observation there is in God of the gifts we bestow on Him in promoting His glory, advancing his service, maintaining His ministers in a liberal manner, relieving the poor, and doing such good things as with God and man are praiseworthy. Surely the number, the measure, with all circumstances, are observed; and the Lord is a plenteous Rewarder of all love to Him. Man may pass hastily or carelessly over gifts and offerings; but God never can, never does, and never will. He delights to record every little act of service, every little loving gift. He never forgets the smallest thing; and not only does He not forget it Himself, but He takes special pains that untold millions shall read the record. How little did those twelve princes imagine that their names and their offerings were to be handed down, from age to age, to be read by countless generations! Yet so it was, for God would have it so. They who honour Him with their offerings, He will honour with His expressed approbation. Marys offering of her precious ointment is known in all the world where the Gospel is preached (Mat. 26:13). And the widow who cast into the treasury of the temple all that she had, though that all was only two mites, has been crowned by Christ with similar immortality and fame (Mar. 12:41-44). God is not unrighteous to forget your work and labour of love, etc. (Heb. 6:10).
2. The permanence of good works. When any one does a kind or noble deed, or bestows a generous gift from worthy motives, he does a permanent an imperishable thing. The breath of an immortal life is in such deeds. God remembers and will reward them. The grateful heart will for ever cherish the memory of the kind service or generous gift. The righteous shall be in everlasting remembrance. The noble deed shall live, and bring forth fruit. And the doer himself by his deed has gained somewhat of nobility and strength as a permanent acquisition in his own being. (d)
Conclusion.
Our subject is most fruitful of encouragement to
1. Liberality of giving to promote worthy objects.
2. Diligence in working to promote worthy objects.
ILLUSTRATIONS
(a) There is nothing made for itself, nothing whose powers and influences are entirely circumscribed to self. Whatever a creature receives it gives out, with the modification and increase of its own force. The clouds borrow water of the ocean, but they pour it forth again in refreshing showers upon the thirsty hills, which, in their turn, send them amongst the valleys. Planets borrow light of their centres, and forthwith fling their rays abroad upon the dark regions of space through which they roll. The tree borrows from every part of the world in order to build up itself, but it gives out, in return, beauty, fragrance, and fruit. Thus all things give what they appropriate. The material is but the emblem of the spiritual, and thus all nature typifies mans distributive function. Is not he who appropriates and does not give an anomaly in the universe?David Thomas, D.D.
There is a popular but unfounded axiom respecting the use of wealth, namely, that a man may do what he will with his own. Christianity denies this assertion. Every man has indeed a legal right to the disposal of his own property; but religion interdicts his right to spend it in vanity or vice; or if he be exempt from these grosser temptations, she still abridges his right to monopolize it. Christianity expects that the deserving and the distressed shall come in for such a proportion of his wealth as an enlightened conscience shall dictate. The Divine Person who refused, in a legal sense, to be a divider or a judge over a contested property, did not fail to graft on the question He avoided answering, the imperative caution, Take head, and beware of covetousness.Gleanings.
It has been found, by persons disposed to distribute of their substance, that they have supposed themselves more liberal than has really been the case. They have seemed to give frequently, and perhaps have done so; and have at times feared that they were exceeding proper bounds, when at last, resolving to set apart a certain portion of their income for the specific object, they have been surprised at the end of the year to find their funds not exhausted, even though their applications had seemed as numerous, as urgent, and as liberally attended to as before.
Let it be remembered that the sums which some give, however large, may be given without the self-privation of a single worldly comfort, or even of the luxurious enjoyment of the good things of this life, and thence be as sacrifices that cost nothing. The Christian had need to enquire in his closet concerning the faithful discharge of his stewardship.Ibid.
(b) The act once taken as an homage to the Saviour, recommends itself to us by the sentiments which appear to have inspired it. That homage is agreeable to Jesus Christ, not only because it is addressed to Him, but because it is worthy of Him. That homage, whatever may be said as to its form, expresses all that a Christian soul must feel for Jesus Christ. What ought we, in truth, to say to that God-man, and what ought we to find in our hearts when we render Him homage? What? Admiration? Respect? An estimation of Him above all sages, all heroes, all men? No! but that as He has given Himself for us, we, in our turn, give ourselves to Him; that we exist for Him; that everything we have is held not for ourselves, but for Him; that no sacrifice on our part appears to bear any proportion to that which He has made for us? and that we are ready to abandon everything for His service and for His glory. Now what is the language of the act of Mary, but all this at once? See her search amongst her whole possessions for the most precious and the most valued thing, that she may consume it in honour of Jesus Christfor it is truly a loss or waste which she intended to make,and the objection of the disciples, To what purpose is this waste? expresses the true meaning of the act better than they imagined. It was not enough to employ this perfume if she did not expend it wholly. And since it is to lose or waste it to pour it all out at once over the head of Jesus Christ, she resolves to waste it. She is better pleased to waste it by consecrating it directly to the honour of Jesus Christ than to employ it more usefully, perhaps, in another way. Ah! this perfume was doubtless the most precious thing she could find in her stores! Doubtless if she had possessed a single thing more precious, she would have preferred to sacrifice it, since, not content with having in a moment bestowed so valuable an object, she broke (needless sacrifice) the alabaster vase in which the ointment was contained. It was then that Judas might cry out with displeasure, To what purpose is this waste? since the perfume spread around might minister gratification, but not the broken box. But in this the character of the first of these acts might be misapprehended. Mary had in view in pouring out like water this perfumed ointment, not to afford pleasure, but to subject herself to a loss. She wished at once to express and to prove her feeling that nothing was so dear to her as her Saviour, that she was prepared for all sacrifices for His sake, and that, not having it in her power to make all sacrifices at once, she made that the opportunity of which presented itself, that which was at once a sacrifice and an act of homage. She united in one act the reality and the symbolshe gave and she adored. It was with this view she poured out the ointment, it was with this view she broke the box. And has she no other sacrifice to make for the sake of Him who for her gave up everything, sacrificed everything? Cannot she devote herself? She did so, my brethren, she did this at the moment when the perfumed ointment flowed in streams over the blessed forehead of her Master. She broke another vase whence issued odours still more sweet. She broke her own penitent heart; and grief, love, and hope, perfumes more exquisite than spikenard, myrrh, and incense, spread themselves around and filled the house. You perceived nothing of this, O, intolerant disciples! in vain is this perfume spread around you; but your Master has breathed it; He has understood an action incomprehensible by your proud hearts; He has seen the sorrow of heart of that poor Mary; He has discerned the tears of her repentance, which perhaps could not get outward vent, roll drop by drop from her heart; He knows the secret of that mute grief;the Saviour and the sinner understand each other, and there passes between them, silently, something sublime, something ineffable, which you will not be able to comprehend unless you, yourselves, come, transported with sorrow and love, to pour perfumes also on the head of Jesus, to shed tears at His feet, and to break your hearts before Him.Alex. Vinet, D.D.
(c) Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to His name. Had not David a most heavenly spirit, who was so much in this heavenly work? Doth it not sometimes raise our hearts, when we only read the Song of Moses, and the Psalms of David? How much more would it raise and refresh us to be skilful and frequent in the work ourselves! Oh, the loss to many of the saints who drench their spirits in continual sadness, and waste their days in complaints and groans, and so make themselves, both in body and mind, unfit for this sweet and heavenly work! Instead of being employed in the praises of God, they are questioning their worthiness, and studying their miseries, and so rob God of His glory, and themselves of their consolation.Gleanings.
(d) There is nothing, no, nothing innocent or good, that dies, and is forgotten: let us hold to that faith, or none. An infant, a prattling child, dying in its cradle, will live again in the better thoughts of those who loved it; and play its part, through them, in the redeeming actions of the world, though its body be burnt to ashes, or drowned in the deepest sea. There is not an angel added to the host of heaven but does its blessed work on earth in those that loved it here. Forgotten! oh, if the good deeds of human creatures could be traced to their source, how beautiful would even death appear; for how much charity, mercy, and purfied affection would be seen to have their growth in dusty graves.Charles Dickens.
Thousands of men breathe, move, and live, pass off the stage of life, and are heard of no more. Why? They do not partake of good in the world, and none were blessed by them; none could point to them as the means of their redemption; not a line they wrote, not a word they spake, could be recalled; and so they perished; their light went out in darkness, and they were not remembered more than insects of yesterday. Will you thus live and die, O man immortal? Live for something. Do good, and leave behind you a monument of virtue that the storm of time can never destroy. Write your name in kindness, love, and mercy, on the hearts of thousands you come in contact with year by year; you will never be forgotten. No, your name, your deeds will be as legible on the hearts you leave behind as the stars on the brow of evening. Good deeds will shine as the stars of heaven.Chalmers.
THE SUPPORT OF RELIGIOUS INSTITUTIONS
(Num. 7:88)
This was the dedication of the altar, after that it was anointed.
In this chapter we see how the altar was dedicated; and we learn that God expects His people to provide for and to carry on His work. This dedication of the altar
I. Suggests to us some of the responsibilities of the wealthy.
Wealth is a talent. God will demand an account of it. He holds the wealthy responsible
1. To give of their wealth to carry on His work. God claims a share of all we get; how much that shall be He leaves to our conscience. He looks not so much at the amount as at the motive. He measures our gifts by our hearts. To Christ the two mites was the greatest offering in the Treasury of the Temple for that reason. God expects us to take care of His house and work; not to do so is a sin. David was in distress because he lived in a better house than the Ark of God had; that is the right feeling. Surely we ought to take as good care of Gods house as of our own. Were it so, the treasury of Gods house would never be empty.
2. To take the lead in doing goodto be examples in giving. The wealthy are looked up to; if they fail to do their duty, not only do they fail to do good, but they also check and prevent others from doing so.
II. Is a striking illustration of the voluntary principle.
It teaches us the true method of giving for the support of religious institutions.
1. God has left His work to be carried on by His people.
2. The voluntary principle is the most effective for doing this.
(1) Because conscience is brought into action by it: giving becomes an act of worship.
(2) Because man is then on his honour.
(3) As a matter of fact it has never failed. See how much it produced here in the wilderness. The Church in the present age supplies ample proof of its success. (a)
3. God is greatly pleased with it. He approves of it. Read Num. 7:89 with the text. He approves
(1) Because voluntary giving evinces real interest in His workshows that it is done from love. The free-will offering is a good guage of the peoples hearts and interest.
(2) He will accept nothing that is done from constraint.
(3) He testifies to His pleasure, in His Word and by blessing those who so help His work. Every man according as he purposeth in his heart; not grudgingly, or of necessity; for God loveth a cheerful giver. Those who give to God are ever blessed by Him. Our Master pays well; we never lose by serving Him faithfully. He which soweth, bountifully shall reap also bountifully.David Lloyd.
ILLUSTRATION
(a) In Scotland, during the last seventeen years (1861), an experiment has been made on a large scale of the power of the voluntary principle, and made, too, by men who had but little faith in it at first. Of course, I now refer to the Free Church of Scotland. The alternative was placed before the Church of Scotland, to give up their rights of self-government or to give up State pay. And 478 ministers and professors said, We will give up the pay, we will be free, whatever may be the result. They left their homes, and the churches in which their fathers had worshipped, trusting in God to provide for them. And what the results have been I am now about to lay before you. Let us first look at what they have done, in sixteen years, in the way of providing accommodation for religious worship. They have built
s.
d.
s.
d.
300 Churches at an average cost of
918
6
0
total 734,641
1
2
565 Manses, ditto
600
0
0
total 339,000
0
0
620 Schools, ditto
335
0
0
total 207,700
0
0
Carried forward
1,281,341
1
2
Brought forward
128,341
1
2
Edinburgh College, total cost
33,879
5
1
Glasgow College, total cost
11,220
0
0
Aberdeen College, total cost
2,360
0
0
Edinburgh and Glasgow Normal Schools
22,564
9
6
Assembly Hall and site. Edinburgh
8,500
0
0
Church Offices in Mound-place
7,500
0
0
Churches, Manses, School, erected at the expense of individuals, not appearing in the public accounts
50,000
0
0
Aggregate cost of buildings
1,422,364
15
9
From this large amount of money spent in buildings, there are two small deductions to be made. First, the existing debt upon them is estimated at 90,000; and second, towards the erection of the schools they have received 20,000 from the Government. Deducting these there is the noble sum of 1,312,364 15s. 9d. left, which in sixteen years the Free Church of Scotland has invested in lime, stone, and land! Let us now look at the ministry of the Free Church. There were 478 ministers who left their emoluments and status in the Established Church. In the first year of the Free Church each of these received a stipend from 105 and upwards. In the year 1859 the number of ministers had increased to 784, and the lowest stipend was then 138. Besides which, 565 of them had a pleasant manse, built by the free-will offerings of the people.
But perhaps it may be thought that all the energies of the Free Church have been confined to building churches and schools, and providing for their own wants at home; but this has not been the case. They have been doing much for others in various ways, and in many lands. Allow me to read you the income for the year 1859, for various religious objects:
Building Fund. Genral and Lo al
50, 519
16
0
Sustentation Fund
126,282
14
6
Congregational Fund
94,481
19
6
Education Fund
17,764
15
3
College Fund
9,000
8
5
General Trustees and Miscellaneous
36,619
4
7
Carried forward
334,668
18
4
Brought forward
334,668
18
4
Glasgow Evangelisation
2,539
11
1
Missions to the Highlans
1,314
3
2
Missions to the Colonies
4,487
15
9
Missions to the Continent
2,456
19
8
Foreign Missions
19,210
2
6
Missions to the Jews
7,678
13
3
Making a total income for 1859 of
342,723
12
4
You will see from these figures that the seal of the Free Church is expansive. If they begin at home they do not stay there. From the year 1843 to 1859, a period of sixteen years, the Free Church raised for all purposes 4 883,13212s. 6d. And after sixteen years experience the income of the Free Church still increases. Leaving out of view the building funds which are temporary, the aggregate of all the other funds has been steadily, year by year, increasing; so that the yearly average of the last five years is twenty-five per cent, above the yearly average of the first five years.Marmaduke Miller.
THE CONDESCENSION OF GOD AND THE PRIVILEGES OF MAN
(Num. 7:89)
Already the Lord had promised Moses that He would meet with him, and commune with him from above the mercy-seat (Exo. 25:22); and now He fulfils that promise. The tribes had cheerfully contributed everything necessary for the tabernacle and its sacred services! and now the Most High acknowledges His acceptance of their offerings by manifesting His Presence in thus speaking to Moses in the holy of holies. Let us consider,
1. The great condescension of God.
When Moses was gone into the tabernacle of the congregation to speak with Him, then he heard the Voice of One speaking unto him, etc. Moses heard the Voice conversing with him. Great is the condescension of the Lord in thus speaking with Moses, and through Moses to the people. Let us notice here
1. The sacred place in which He speaks. It was in the holy of holies in the tabernacle of meeting. It was in this place that he had promised to meet with His servant. There I will meet with thee, and I will commune with thee, etc. He is represented as dweling in this place, and as enthroned between the cherubim. It was the place of His special self-manifestation. God is everywhere present.
Earths crammed with heaven,
And every common bush afire with God;
But only he who sees takes off his shoes;
The rest sit round and gather blackberries.
The thoughtful and reverent mind beholds signs of the presence and activity of God on every hand. We see his glory in the countless orbs of heaven, and in the exquisite pencillings and perfumes of the flowers of earth, etc. But still He specially manifests Himself to man in His house. In the proclamation of the glorious Gospel, in the administration of the holy sacraments, and in the presentation of reverent worship to Him, man most often and fully realses the presence and hears the Voice of God (compare Exo. 20:24; 2Ch. 6:18; and Mat. 18:20).
2. The grand medium through which He speaks. Speaking unto him from off the mercy-seat that was upon the ark of testimony, from between the two cherubims. The mercy-seat was the massive golden cover of the ark of the covenant, on which the glory of Jehovah appeared between the cherubim. It was that upon which especially the blood of the propitiatory sacrifice was sprinkled on the day of atonement (Lev. 16:15), and from this circumstance apparently, the propitiation taking place on it, it obtained its name of . It was the footstool of God (1Ch. 28:2; Psa. 99:5). The spot where He, the God of the covenant, met with Israel, the people of the covenant. It is also called the oracle (1Ki. 6:19-20; 1Ki. 6:23). Now the mercy-seat is an illustration, perhaps a type, of the Lord Jesus Christ. He is the true Mercy-seat, the Divine (Rom. 3:25). By the shedding of His blood, the great atonement for the sins of the world was made. In Him God draws near to man, and communes with him. He is the true Divine Oracle; through Him the most precious revelations of God have been made; in Him we hear the voice of God most clearly and graciously (Heb. 1:1-3).
3. The gracious purpose for which He speaks. In this instance, the voice from between the cherubim doubtless announced to Moses the gracious acceptance by Jehovah of the cheerful offerings of the princes of the tribes; and intimated that He had taken up His abode in their midst. All the utterances of God are for the benefit of man. Even the proclamation of His law is an expression of His benevolence to our race. Law is love defined. The law is holy, and the commandment holy and just, and good. But how gracious are His utterances to us by Christ Jesus! All wondered at the gracious words which proceeded out of His mouth. Never man spake like this Man. The words that I speak unto you are spirit, and are life. Thou hast the words of eternal life. The grand purpose for which God speaks to us through Christ is that we might be saved from sin, and restored to the perfect likeness and the intimate fellowship of Himself. Jesus Christ is pre-eminently the Word of God; He is the fullest, grandest, most eloquent expression of the Divine love; and the great object of His incarnation was the redemption of man from evil, and the conference upon him of eternal and blessed life. How great is the condescension of God in all this. (a)
II. The great privileges of man.
Moses went into the tabernacle of meeting to speak with Jehovah, and he heard the voice conversing with him: and he spake unto Him. Here is a twofold privilege which through Jesus Christ every man may enjoy:
1. We may speak unto God. He invites us to do so, and promises us a gracious audience. Offer unto God thanksgiving, and pay thy vows unto the Most High; and call upon Me in the day of trouble: I will deliver thee, and thou shalt glorify Me. In everything by prayer and supplication with thanksgiving, let your requests be made known unto God. (See Isa. 65:24; Dan. 9:20-23; Mal. 3:16-17; Mat. 18:19-20; Joh. 16:23-27.) In all ages godly souls have proved the reality and the preciousness of this privilege. In time of grief or gladness, of perplexity or penitence, of doubt or dread, of triumph or tribulation, we may speak unto God in praise or prayer, or in the silent language of the heart, which He perfectly comprehends, assured that He will hear us graciously, and bless us generously. Blessed privilege! (b)
2. We may receive communications from God. The soul which, through the mediation of Jesus Christ, is brought into sympathy with Him, receives communications from Him through many voices. In the melodies and minstrelsies of nature such a soul hears with reverent delight the Divine music of the Fathers voice. We receive messages from Him through the sacred Scriptures, through the operations of His providence, and through the mysterious and gracious ministry of His Spirit. And how precious and helpful are His communications! Pardon to the guilty, peace to the penitent, joy to the sorrowful, direction to the perplexed, hope to the despondent, etc. Unspeakably great and blessed are our privileges. (c)
III. The consequent duty of man.
The possession of privileges always involves corresponding obligations. Since man possesses these privileges, it becomes his duty
1. To wait upon God in His house. No one can neglect public worship without sinning against his own soul and God.
2. To address God in His house. Since He invites us to do so, we cannot neglect the privilege of uniting in praise and prayer without sin.
3. To listen for the Voice of God in His house. The wise and godly soul resorts to the temple of God not to be charmed with the eloquence, or stimulated by the reasoning, or moved by the pathos of the preacher; not to be gratified by the spectacles of a gorgeous ritualism, or delighted by the musical performances of professional choirs; but with humble reverence to speak to God, and with devout attention to listen to His voice. (d)
ILLUSTRATIONS
(a) A king might have the whole of his reign crowded with the enterprises of his glory; and by the might of his arms, and the wisdom of his counsels, might win the first reputation among the potentates of the world, and be idolized throughout all his provinces for the wealth and the security that he had spread around themand still it is conceivable, that by the act of a single day in behalf of a single family; by some soothing visitation of tenderness to a poor and solitary cottage; by some deed of compassion, which conferred enlargement and relief on one despairing sufferer; by some graceful movement of sensibility at a tale of wretchedness; by some noble effort of self-denial, in virtue of which he subdued his every purpose of revenge, and spread the mantle of a generous oblivion over the fault of the man who had insulted and aggrieved him; above all, by an exercise of pardon so skilfully administered, as that, instead of bringing him down to a state of defencelessness against the provocation of future injuries, it threw a deeper sacredness over him, and stamped a more inviolable dignity than ever on his person and character:why, on the strength of one such performance, done in a single hour, and reaching no farther in its immediate effects than to one house or one individual, it is a most possible thing, that the highest monarch upon earth might draw such a lustre around him, as would eclipse the renown of all his public achievementsand that such a display of magnanimity, or of worth, beaming from the secrecy of his familiar movements, might awaken a more cordial veneration in every bosom, than all the splendour of his conspicous historyay, and that it might pass down to posterity as a more enduring monument of greatness, and raise him farther, by its moral elevation, above the level of ordinary praise; and when he passes in review before the men of distant ages, may this deed of modest, gentle, unobtrusive virtue, be at all times appealed to as the most sublime and touching memorial of his name.
In like manner did the King eternal, immortal, and invisible, surrounded as He is with the splendours of a wide and everlasting monarchy, turn Him to our humble habitation; and the footsteps of God manifest in the flesh, have been on the narrow spot of ground we occupy; and small though our mansion be amid the orbs and the systems of immensity, hither hath the King of glory bent His mysterious way, and entered the tabernacle of men, and in the disguise of a servant did He sojourn for years under the roof which canopies our obscure and solitary world. Yea, it is but a twinkling atom in the peopled infinity of worlds that are around itbut look to the moral grandeur of the transaction, and not to the material extent of the field upon which it was executedand from the retirement of our dwelling-place, there may issue forth such a display of the Godhead, as will circulate the glories of His name amongst all His worshippers. Here sin entered. Here was the kind and universal beneficence of a Father repaid by the ingratitude of a whole family. Here the law of God was dishonoured, and that too in the face of its proclaimed and unalterable sanctions. Here the mighty contest of the attributes was endedand when justice put forth its demands, and truth called for the fulfilment of its warnings, and the immutability of God would not recede by a single iota from any one of its positions, and all the severities He had ever uttered against the children of iniquity, seemed to gather into one cloud of threatening vengeance on the tenement that held usdid the visit of the only begotten Son chase away all these obstacles to the triumph of mercyand humble as the tenement may be, deeply shaded in the obscurity of insignificance as it is, among the statelier mansions which are on every side of ityet will the recall of its exiled family never be forgotten, and the illustration that has been given here of the mingled grace and majesty of God will never lose its place among the themes and the acclamations of eternity.Thomas Chalmers, D.D., LL.D.
(b) Prayer is not asking for something. I have nothing to ask for since I have known what Gods fatherhood meant. I have but one petition, and that is, Thy will be done. It is not for me to wake the sun. It is not for me to call the summer. It is not for me to ask for colours in the heavens. All these things are abundantly provided. The earth is the Lords, and the fulness thereof, and I am Gods beloved. He died for me by His Son Jesus Christ. He thinks of me. Do I ever forget my children? Shall a mother forget her baby, cradled in her arms, by day or by night? And shall God forget us in that great rolling sea of His thoughts, in that everlasting fecundity of His love, in the infinite bound of the Divine tenderness and mercy for man? Is there anything left to ask for? When I am tired I carry my weariness there, and lay it down. When I am in sorrow, I am glad when I think of the Sorrowing One. The God of all comfort is my God. When my burden is heavy, it is not so heavy as was His cross. Ten thousand thoughts of this kind that spring from every side of human experience and touch human life in every partthese are elements of prayer. So that when I pray, I rejoice; as the Apostle would say, Giving thanks in prayer. Prayer is cheerful to me. Prayer is sweet to me; it is not ascetic I know that I am wicked; I know that I grieve God; I know that there are times when I am glad to say, God, be merciful to me a sinner! So there are times for the majesty of storms in summer. But thunderstorms do not march in procession all the way across the bosom of the summer. There is more brightness than darkness, more tranquil fruitfulness than agitation and thunder.H. W. Beecher.
(c) What we want in this English land, and down in the midst of this busy nineteenth centurywant as a gain that would be to us as life from the dead, is a firm persuasion of Gods presence with our human affairs, and of His influence, not only about us, but within us. If He be not thus present with us, where can be the objectthe rationality of prayer? Religious men of all creeds have been praying menmust pray. In fact, the Light of the World is ever knocking at the door, now by frustrating our fond earthly schemes, now by bringing us face to face with the judgment-seat through disease or accident; now summoning us to look upon our loved ones deadin a thousand ways like these does the Incarnate One appeal to our susceptibilities of religious life, and we hearken to His voice, and bid Him welcome, or we heed Him not, and bid Him go His way until some more convenient season. We have to do with a living God. We are in the midst of a living universe. Influences between heaven and earth, like the figures seen on the mystic ladder, are constantly descending and ascending, and spirits have been passing through all time, like an ever-widening stream of light, from this lower world to the higher, where the Highest Himself receives them as His own.Robert Vaughan, D.D.
(d) Hear the Word with constant self-application. Hear not for others, but for yourselves. What should we think of a person who, after accepting an invitation to a feast, and taking his place at the table, instead of partaking of the repast, amused himself with speculating on the nature of the provisions, or the manner in which they were prepared, and their adaptation to the temperament of the several guests, without tasting a single article? Such, however, is the conduct of those who hear the Word without applying it to themselves, or considering the aspect it bears on their individual character. Go to the house of God with a serious expectation and desire of meeting with something suited to your particular state; something that shall lay the axe to the root of your corruptions; mortify your easily-besetting sin, and confirm the graces in which you are most deficient. A little attention will be sufficient to give you that insight into your character, which will teach what you need; what the peculiar temptations to which you are exposed, and on what account you feel most shame and humiliation before God. Every one may know, if he pleases, the plague of his own heart. Keep your eye upon it while you are hearing, and eagerly lay hold upon what is best adapted to heal and correct it. Remember that religion is a personal thing, an individual concern; for every one of us must give an account of himself to God, and every man bear his own burden.
Receive with meekness the engrafted Word, which is able to save your souls. It you choose to converse with, your fellow-Christians on what you have been hearing, a practice which, if rightly conducted, may be very edifying, let your conversation turn more upon the tendency, the spiritual beauty and glory, of these great things of God which have engaged your attention, than on the merit of the preacher. We may readily suppose that Cornelius and his friends, after hearing Peter, employed very few words in discussing the oratorical talents of that great Apostle; any more than the three thousand, who at the day of Pentecost were pricked to the heart; their minds were too much occupied by the momentous truths they had been listening to, to leave room for such reflections. Yet this is the only kind of religious conversation (if it deserves the application) in which too many professors engage. Give me, says the incomparable Fenelon, the preacher who imbues my mind with such a love of the Word of God, as makes me desirous of hearing is from any mouth.Robert Hall, A.M.
MANS ACCESS TO GOD, AND GODS WORD TO MAN
(Num. 7:89)
The high priest alone had access to the holy of holies; he alone could approach the mercy-seat, and there enjoy the immediate and special presence of God. But Moses seems to have been an exceptional case; a privileged person; for he was permitted to approach God in a way, and to an extent, which was the peculiar privilege of the high priest alone. This may be explained by the fact that Moses was a subordinate mediator between God and Israel in the desert; he is called a mediator in one of the epistles of the New Testament. And that would show that he had an office, an elevation, and a relationship to God, which none else had in that economy, and which gave him, therefore, privileges which none else were permitted to enjoy. But now every Christian has all the right that Moses had. The humblest believer in the house of God is a priest in the truest and only existing sense of the word; and has access as a priest into the immediate presence of God (comp. Eph. 2:18).
What was this way of access by which Moses drew near to God, and by which we draw near? There never was but one, there never will be but one way by which fallen man can draw near to GodChrist the way, the truth, and the life. The mode of revealing it has differed, but the way itself has always been the same. Moses did not see it as clearly as we do, but he trod the same path, nevertheless.
When Moses approached to God, what was the object that he had first in view? Moses drew near to Him to speak to Him. But to speak how? No doubt about it, to pray. And to speak in what manner? No doubt in the name of Jesus, with all freedom (see Heb. 4:14-16). Moses went into the presence of God to tell Him what the wants, the sorrows, the sufferings, the fears, the difficulties of Israel were We, too, are welcome to go into the very chancel of the universe, into the very presence of Deity, and to tell God our least and our worst cares; for there is no trouble so trivial that God will refuse to listen to it, and there is no trouble so bitter and so burdensome that God will not either remove or give strength to bear.
Not only did Moses go to speak to God, but we read that God spoke to him. I know not which is most precious; that we may speak to God, or that God has spoken to us (Heb. 1:1-2). Many persons think it strange that God should give a revelation of Himself to us. It would seem, on the contrary, that it would be strange if God did not give us a revelation of Himself. If it be true that we have lost Him, that we cannot by any searching find Him, is it not reasonableis it not probable that the Father of us all should tell us where He is, what He is, who we are, and whither we are going? Does not the father instruct the children? Does not ripe age warn and teach unripe youth? The Great Father will teach His children, etc.
But how and by whom has God spoken to us? Moses says it was from the mercy-seat, and from between the cherubim. What was that the symbol of? The Apostle tells us, in his epistle to the Romans (Num. 3:25), Propitiation, literally, Mercy-seat. When God, therefore, spoke from the mercy-seat, and from between the cherubim, where the Shecinah or the glory shone, it was speaking then, translated into New Testament language, by Christ, the Mediator between God and us. All that can be known of God, He has made known; all that can be seen of God, He is; all that can be heard of God, He speaks. Christ thus is the medium of this communication.
The Book that the Spirit inspiredthe Bibleis the depository of what God said from between the cherubim; or, translated into our language, what God spoke by Jesus Christ. Holy men of God spake as they were moved by the Holy Ghost. Whatever is not in the Bible, however true, is not essential to salvation; whatever contradicts the Bible, however popular, is not true. But all that is in the Bible is profitable for instruction, for correction in righteousness; for all Scripture is given by inspiration of God. It is the Word perpetuated in ceaseless echoes along the centuries as God spake it in and by Christ Jesus.
We may presume that the Book thus inspired is at least an intelligible Book. There is not a more intelligible book than the Bible. It is not asserted that every word of the Book is plain; but if there be darkness, it is because of the infinitude of the subject, and our imperfection; not because of the inadequacy of the writer or the Inspirer of it. Finite minds cannot comprehend all-infinite truth. We must, therefore, expect that there will be some pages difficult, because the subjects are infinite; but we do find that the passages that relate to our personal well-being are so plain, that he who reads may run while he reads.
The preacher, or the minister, is simply the expositor of this Book. He is not to add to it, nor is he to subtract from it; but he is simply to set it forth, to explain allusions to customs that have passed away; to set its truths in clear light, applying them to modern circumstances, and to the varying phases of every social system.
We have reason to believe that this revelation is Gods last communication to man in this dispensation (Heb. 1:1-2). We cannot add to it; it is not a discovery which man has made, and man can mend; but a revelation which God has given, and which man, therefore, cannot improve.
God spoke from between the cherubim. Angels desire to look into these things. They are hearers; we are actors. They can afford to look; but we cannot afford to be passive spectators. It is to us it is spoken; it is about us that God speaks; our responsibility is increased by hearing it.
And what God has put in this Book is of infinite importance. God has not bowed the heavens to make known an idle or a useless tale. It is of infinite value, unspeakably precious. If so, let us be thankful we have heard it, that we have the Word uncorrupted, a lamp to our feet, a light to our path. And if we are thankful for it, how diligently, how devoutly should we study it! And, appreciating this blessed Book ourselves, we ought to circulate and spread it among all mankind.John Cumming, D.D.
THE CHERUBIM AND THE MERCY-SEAT
(Num. 7:89)
Surely there was some design in bringing together all these different objects into one great symbol or type;the tables of the law, the covering of the mercy-seat, the representation of the cherubim, and the glory of God, the cloud of the Divine presence surmounting them. They teach us that betwixt law and grace; betwixt the administration of grace to man and the heavenly world; and betwixt the whole of this dispensation and arrangement, and the glorious manifested presence of Jehovah, there is a close and interesting connexion.
I. There is now a relation betwixt law and grace.
Why are the tables of the law, which were a witness against the people (Deu. 31:26), placed in the sanctuary where everything spake of mercy? (1Ki. 8:9).
1. Because the law is eternal, and must therefore harmonise with every dispensation of religion to man. The whole Gospel is founded upon the eternity of the law; for if its authority did not continue, we could not sin against it, and should therefore need no mercy. The very nature of the law bears with it internal evidence that it must endure for ever; it is holy, and just, and good. Wherever, then, you look for the Gospel you will find the law.
2. Because it was the violation of the law by which the dispensation of mercy was rendered necessary. If man had never sinned, there would have been no need of sacrifice, no need of mediation. The very Gospel implies our guilt. The tables are put into the ark to teach us, that if they were not there, we could expect nothing but the laws malediction, and the execution of its sentence.
3. To intimate to us that the grand end of the administration of grace to man is the re-establishment of the laws dominion over him. The grand end of this dispensation is certainly, in the first instance, to deliver us from the guilt and penalty of sin; and then, in the next place, by the almighty grace of Christ, to implant within us principles which the influences of the Spirit shall carry on to maturity, that we may be tilled with all the fruits of righteousness for ever.
4. To indicate that the administration of grace is in every part consistent with law. The mercy-seat was Gods throne of grace founded upon law. It was sprinkled with the blood of atonement (comp. Rom. 3:25-26; Heb. 9:13-14; 1Pe. 2:24; Isa. 53:5). Wherever these three principles unitethat the righteous character of the Governor is upheld; that men are deterred from offences; that the authority of the law is maintained, and its purity and excellence declared;there is a righteous government; and such is the government of God, even while He is abundant in mercy, waiteth to be gracious, and is ever ready to forgive.
II. There is an harmonious relation betwixt the dispensation of grace to man and the heavenly world.
Over the mercy-seat the cherubim were placed. Cherubim are placed before us in Scripture under two views. First, they are presented to us as the ministers of Divine vegeance (Gen. 3:24). But in the tabernacle, from the very position in which they were placed, hiding the ark with their wings, shadowing the mercy-seat, bending, as if looking down upon it, they are represented as interested spectators of the administration of the grace of God to men, through the atonement and sacrifice of the Saviour.
1. Angelic powers have an intellectual interest in this great subject. (Comp. 1Pe. 1:12.)
2. The connexion of the angelic world with the Christian system is likewise one of large and important moral benefit. We may fairiy infer this from Eph. 3:10. If to any being already pure, brighter views of God, more important degrees of moral knowledge be communicated, such communications of knowledge must always be the instrument of an increase both of holiness and felicity. And there must be great subjects with which the angels must become better acquainted than they ever could have been, but for the occurrences and history of our redemption. We may see this in relation to the evil of sin, the love of God, the power of God, the power of grace in man, etc.
3. Angelic beings are ministers to the Church and ministers to individuals (see Col. 1:20; Heb. 1:14.) God Himself is the Friend of those who are reconciled to Him through Jesus Christ; and all His agents, whether angels or men, are ministers to do them good (Rom. 8:28.)
III. There was the presence of God crowning the whole.
In the sanctuary was the visible symbol of the Divine presence. Thus are we shown that all things are of Him, and by Him, and for Him (2Ch. 6:41). As creation is from the will of God, so is redemption. All is the result of His benevolence (2Co. 5:18).
This indicates, too, the necessity of Divine agency. As He originated the whole scheme of redemption, so must He be present with it to give it power and efficacy. This was felt under the law (comp. Psa. 80:1-2; Psa. 132:8-9). As the most beautiful arrangements of the temple would have been insufficient without the cloud of the Divine presence, so, unless God be especially present, even with Christianity, it cannot profit.
The whole points out the everlasting presence of God with His Church (comp. Isa. 12:6; Psa. 132:13-16).
The people of God dwell already in the outer courts; but they are waiting till they shall be permitted to pass within the vail, whither the Forerunner is for them entered. There God Himself shall be with them, and be their God for ever and ever.Richard Watson.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
VIII. PRINCES. OFFERINGS AT THE DEDICATION
(Numbers 7)
TEXT
Num. 7:1. And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them: 2. that the princes of Israel, heads of the house of their fathers, who were the princes of the tribes, and were over them that were numbered, offered: 3. And they brought their offering before the Lord, six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox: and they brought them before the tabernacle. 4. And the Lord spake unto Moses, saying, 5. Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. 6. And Moses took the wagons and the oxen, and gave them unto the Levites. 7. Two wagons and four oxen he gave unto the sons of Gershon, according to their service: 8. And four wagons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest. 9. But unto the sons of Kohath he gave none: because the service of the sanctuary belonging unto them was that they should bear upon their shoulders.
10. And the princes offered for dedicating of the altar in the day that it was anointed, even the princes offered their offering before the altar. 11. And the Lord said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar.
12. And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah: 13. And his offering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them were full of fine flour mingled with oil for a meat offering: 14. One spoon of ten shekels of gold, full of incense: 15. One young bullock, one ram, one lamb of the first year, for a burnt offering: 16. One kid of the goats for a sin offering: 17. And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nahshon the son of Amminadab.
18. On the second, day Nethaneel the son of Zuar, prince of Issachar, did offer: 19. He offered for his offering one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: 20. One spoon of gold of ten shekels, full of incense: 21. One young bullock, one ram, one lamb of the first year, for a burnt offering: 22. One kid of the goats for a sin offering: 23. And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nethaneel the son of Zuar.
24. On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer: 25. His offering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil, for a meat offering: 26. One golden spoon of ten shekels, full of incense: 27. One young bullock, one ram, one lamb of the first year, for a burnt offering: 28. One kid of the goats for a sin offering: 29. And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliab the son of Helon.
30. On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer: 31. His offering was one silver charger of the weight of a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: 32. One golden spoon of ten shekels, full of incense: 33. One young bullock, one ram, one lamb of the first year, for a burnt offering: 34. One kid of the goats for a sin offering: 35. And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elizur the son of Shedeur.
36. On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer: 37. His offering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: 38. One golden spoon of ten shekels, full of incense: 39. One young bullock, one ram, one lamb of the first year, for a burnt offering: 40. One kid of the goats for a sin offering: 41. And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Shelumiel the son of Zurishaddai.
42. On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered: 43. His offering was one silver charger of the weight of a hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: 44. One golden spoon of ten shekels, full of incense: 45. One young bullock, one ram, one lamb of the first year, for a burnt offering: 46. One kid of the goats for a sin offering: 47. And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliasaph the son of Deuel.
48. One the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered: 49. His offering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: 50. One golden spoon of ten shekels, full of incense: 51. One young bullock, one ram, one lamb of the first year, for a burnt offering: 52. One kid of the goats for a sin offering: 53. And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elishama the son of Ammihud.
54. On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh: 55. His offering was one silver charger of the weight of a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: 56. One golden spoon of ten shekels, full of incense: 57. One young bullock, one ram, one lamb of the first year, for a burnt offering: 58. One kid of the goats for a sin offering: 59. And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Gamaliel the son of Pedahzur.
60. On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered: 61. His offering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: 62. One golden spoon of ten shekels, full of incense: 63, One young bullock, one ram, one lamb of the first year, for a burnt offering: 64. One kid of the goats for a sin offering: 65. And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Abidan the son of Gideoni.
66. One the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered: 67. His offering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: 68. One golden spoon of ten shekels, full of incense: 69. One young bullock, one ram, one lamb of the first year, for a burnt offering: 70. One kid of the goats for a sin offering: 71; And for a sacrifice of peace offerjng|, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahiezer the son of Ammishaddai.
72. On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered: 73. His offering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering; 74. One golden spoon of ten shekels, full of incense: 75. One young bullock, one ram, one lamb of the first year, for a burnt offering: 76. One kid of the goats for a sin offering: 77. And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Pagiel the son of Ocran.
78. On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered: 79. His offering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: 80. One golden spoon of ten shekels, full of incense: 81. One young bullock, one ram, one lamb of the first year, for a burnt offering: 82. One kid of the goats for a sin offering: 83. And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahira the son of Enan.
84. This was the dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold: 85. Each charger of silver weighing a hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary: 86. The golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary; all the gold of the spoons was a hundred and twenty shekels. 87. All the oxen for the burnt offering were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their meat offering: and the kids of the goats for sin offering twelve. 88. And all the oxen for the sacrifice of the peace offerings were twenty and four bullocks, the rams sixty, the he goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed. 89. And when Moses was gone into the 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 between the two cherubim: and he spake unto him.
PARAPHRASE
Num. 7:1. Now it happened on the day that Moses had finished erecting the tabernacle, and had anointed and sanctified it with all its furnishings, both the altar and its utensils, and had anointed and sanctified them, 12. that the princes of Israel, heads of their fathers households, who were princes of the tribes and were over those who were counted, offered. 3. They brought their offerings unto the Lord: six covered carts and twelve oxen, a cart for every two princes, and an ox for each one; and they brought them before the tabernacle. 4. And the Lord spoke to Moses, saying, 5. Accept the offering from them, that they may be used in serving the Tent of Meeting; and you shall give them to the Levites, to each man according to his service. 6. And Moses took the carts and the oxen, and gave them to the Levites. 7. He gave two carts and four oxen to the sons of Gershon, according to their service; 8. and he gave four carts and eight oxen to the sons of Merari, according to their service under the supervision of Ithamar, the son of Aaron the priest. 9. But he gave none to the sons of Kohath because the service of the sanctuary was theirs: they bore it upon their shoulders.
10. And the princes offered the dedication offering for the altar on the day it was anointed, and the princes offered their offering before the altar. 11. And the Lord said to Moses, They shall offer their offering, each prince, on his day, for the dedication of the altar.
12. The one who brought his offering on the first day was Nahshon, the son of Amminadab, of the tribe of Judah; 13. his offering was one silver dish, weighing one hundred and thirty shekels, one silver bowl of seventy shekels, according to the shekel of the sanctuary; both of them were filled with fine flour mixed with oil for a meal offering: 14. one spoon weighing ten gold shekels, full of incense; 15. one young bullock, one ram, one year-old lamb, for a burnt offering; 16. one male goat for a sin offering; 17. and for a peace offering sacrifice, two oxen, five rams, five male goats, five year-old lambs: this was the offering of Nahshon, the son of Amminadab.
18. On the second day Nethanel, the son of Zuar, prince of Issachar, offered. [From this point forward, through the eighty-third verse of chapter seven, the account of the offerings of the twelve princes proceeds from man to man virtually verbatim, differing only as the names themselves change, and briefly in the introductory formula of Num. 7:19, as noted in the comments. We are not reproducing the text excepting only those verses which show the order of the princes offerings.] 24. On the third day Eliab, the son of Helon, prince of the sons of Zebulun, offered. . . .
30. On the fourth day Elizur, the son of Shedeur, prince of the sons of Reuben, offered. . . .
36. On the fifth day Shelumiel, the son of Zurishaddai, prince of the sons of Simeon, offered. . . .
42. On the sixth day Eliasaph, the son of Deuel, prince of the sons of Gad, offered. . . .
48. On the seventh day, Elishama, the son of Ammihud, prince of the sons of Manasseh, offered. . . .
54. On the eighth day Gamaliel, the son of Pedahzur, prince of the sons of Manasseh, offered. . . .
60. On the ninth day Abidan, the son of Gideoni, prince of the sons of Benjamin, offered. . . .
66. On the tenth day Ahiezer, the son of Ammishaddai, prince of the sons of Dan, offered. . . .
72. On the eleventh day, Pagiel, the son of Ochran, prince of the sons of Asher, offered. . . .
78. On the twelfth day Ahira, the son of Enan, prince of the sons of Naphtali, offered. . . .
84. This was the dedication of the altar, on the day it was anointed, by the princes of Israel: twelve silver dishes, 85. twelve silver bowls, twelve golden spoons; each silver dish weighed one hundred and thirty shekels, each bowl seventy: altogether the silver vessels weighed two thousand four hundred shekels, according to the shekel of the sanctuary. The gold of all the spoons was one hundred and twenty shekels. 87. Altogether there were twelve oxen, bullocks, for the burnt offerings, and twelve rams, twelve year-old lambs with their meal offering, and twelve male goats for a sin offering. 88. The total number of oxen for the sacrifice of peace offerings was 24 bulls; of the rams, 60; of the male goats, 60; of the year-old lambs, 60. This was the dedication of the altar, after it was anointed. 89. Now when Moses had gone into the Tent of Meeting to speak with Him, he heard the Voice speaking to him from the covering that was on the ark of testimony, from between the two cherubim: and it spoke to him.
COMMENTARY
Although this portion might seem needlessly redundant to the contemporary reader, what with the detailed repetition of the twelve identical offerings of the princes of the twelve tribes, it would not have been considered so by Moses, nor by the people. The great point being established is that, regardless of the size of the tribe, the status of the prince, the wealth held personally or by his tribe, or any other factor, all were to bring precisely the same elementsnothing more, and nothing less. Before God, all were equal.
When all things were ready, it was appropriate that the initial offerings be made by the leaders of the people themselves. So, following the consecration of the Tabernacle, the initiatory rites of the priests, and the census, at which time the princes were selected, a twelve-day period was set aside for the sacrificial gifts to be presented formally. The phrase on the day has troubled some. If it be taken literally, this would be the first day of the first month of the second year (see Exo. 40:17); but the account makes it clear that the census had been finished and duties assigned to the Levitical families. Further, the same phrase occurs in Num. 7:10, at which time, if taken literally, all princes would have made their offerings on the same day. Therefore it is wise to understand the phrase as meaning at the time; it is so translated in Gen. 2:4.
When the chosen leaders are called princes, we must understand the term in its use. Alternate translations would allow elders or leaders, which are better understood today. The men clearly were those of eminence who stood as representatives of their entire tribes. The Septuagint uses episkopes, overseers, suggesting a similarity to the leadership ordained for the New Testament church.
Using the six wagons provided, the offerings were brought to the east side of the Tabernacleits only entrance. PC, after discussing the type of vehicle others have suggested for this duty, concludes that, after the nature of the terrain and the small number of oxen assigned to each, the wagons may have had no wheels, but were carried by one ox at the front with another at the rear, with the load on a bed supported by shafts between the animals, (p. 58).
Two wagons and four oxen are assigned the Gershonites for transporting their burdens when the Tabernacle was moved; four wagons and eight oxen are assigned to the Merarites for a similar purpose, while none are given the Kohathites: they must bear their burdens on their shoulders. The purpose is well summarized in IB: More than ever in this mechanical age we need to realize that there are some things which call for personal handling, and with the utmost care, (p. 175). This suggests both a greater honor and a weightier responsibility to Kohath. PC adds that Uzzahs death is an instance of the disregard of such a rule (cf. 2Sa. 6:3; 2Sa. 6:7 and 1Ch. 15:13), p. 58.
With Num. 7:10 begins the dedication of the altar in a second sense, since it had previously been consecrated by the sacred oil and stipulated sacrifices (Lev. 8:10; Lev. 8:15). Now it is being designated for use of the people through their legates, the princes. The twelve identical gifts are brought to the place of offering, although the actual sacrifices are made over a period of twelve days, as the Lord instructed (Num. 7:11). The order in which they present their gifts coincides with the order of march established when the census was taken (Num. 1:5-15). Sheer weight of numbers of the sacrificial animals would make it impossible to accept, as ICC proposes (p. 76) that all the presentations were made on the same day. KD shows, that there was not room in the court of the Tabernacle for the 252 bulls, rams and sheep to have been received, slaughtered, and prepared for sacrificing all at once, or on the same day; and it would have been also impossible to burn 36 whole animals (oxen, rams, and sheep), and the fat portions of 216 animals upon the altar, (p. 44).
The gifts are first detailed as each individual brought them; them a summary follows. Each prince brought one silver charger, or dish, of 130 sacred shekels eachthe equivalent of about 4 pounds avoirdupois. He also gave a silver basin, used for pouring, 70 shekels, This was filled with fine flour mingled with oil, perhaps serving not only as a meal offering and receptacle for the princes, but being designated to similar uses in the future. The spoon, perhaps a small cup with a handle, and made of gold, weighed about four ounces, but would have been most valuable; it was filled with the prescribed incense.
Next are named the animals given for sacrificing: one young bull, one ram and one lamball representing the animals given for a burnt offering, (Lev. 1:2). The single goat, or shaggy one, was a sin offering. It was followed by a peace offering of two oxen, five rams, five he goats and five yearling lambs. Thus the three kinds of offerings expressed dedication, expiation and fellowship with God.
One slight, insignificant variation may be seen as the offering of Nethaneel is described. Num. 7:19 says, He offered for his offering, whereas in all other instances the princes actions are described, And his offering was (cf. Num. 7:13; Num. 7:25, etc.).
When the summary is given in Num. 7:84-86, the totals are most impressive: the twelve silver dishes together with the silver basins, came to 2400 shekels; the golden spoon-cups weighed 120 shekels. However, they were quite conservative when compared with the extravagance of the offerings when Solomons temple was dedicated (cf. 1Ki. 8:63).
The final verse, Num. 7:89, is not an isolated, disjointed afterthought, as suggested in IB p. 180. Moses goes into the Tent of Meeting as was his custom, and is engaged in conversation with the Lord. It seems quite natural to suppose that the message at this time related to the actions just ended: the Lord expressed His approval of the manner in which the princes had fully complied with His instructions, and their offerings were acceptable.
QUESTIONS AND RESEARCH ITEMS
131.
Why does Moses repeat in such detail every offering of each of the princes?
132.
Were the princes offerings for themselves only, or were they acting in behalf of their tribes and families?
133.
Why is it unlikely that all of the offerings occurred on a single day? If the offerings were spread over twelve days, how can we understand the meaning of on the day, which suggests that the offerings occurred within a one-day period?
134.
Discuss the significance of the term prince as it is used in reference to the leaders of the twelve tribes.
135.
Why were no wagons provided for the Kohathites to carry their assigned burdens of the Tabernacle? Why should the Gershonites need only half as many wagons as did the Merarites?
136.
Compute the value of the gifts of silver and gold which each prince brought as his offering. Add this for the combined total.
137.
What special attitudes and purposes were expressed through the three kinds of offerings?
138.
In what sense does the final verse (Num. 7:89) fit the previous thrust of chapter seven?
139.
Compare the offerings of the twelve princes with those of Solomon at the dedication of the Temple. Why is the latter so much greater than the former?
140.
Suggest some valuable lessons Christians may appropriate from this chapter.
141.
How is it that Moses, who was not designated a high priest, could enter the Tent of Meeting to converse with the Lord?
Fuente: College Press Bible Study Textbook Series
1. On the day Yom is here used indefinitely for the whole period of twelve days occupied in presenting the gifts.
Anointed it Because the sanctuary and altar were the principal things and sanctified the oblations. Mat 23:17; Mat 23:19; see Gen 28:18; Lev 8:10-11, notes.
Fuente: Whedon’s Commentary on the Old and New Testaments
Chapter 7 The Offerings of the Princes.
The Princes Offer Their Gifts and Offerings for the Maintaining of the Holiness of the Sanctuary and For The Dedication of the Altar ( Num 7:1-88 ).
The offerings of the princes for the carriage and maintenance of the Sanctuary and for the dedication of the altar complete the activity of Yahweh’s people in making the camp pure and holy. The covered wagons would protect the holiness of the Sanctuary. The dedication of the altar would contribute to its holiness and ensure its continuation. So the people as a whole, individuals, priests and now princes will have all made their contribution to the holiness of the camp. All would now be set to receive Yahweh’s response.
What is described here took place even before the numbering of Israel. But Moses was determined to ensure that it was recognised that the princes partook in the purification of the camp. Princes, priests and people all had to be seen as involved together. All God’s people were at one in the work.
The presentation of this information about the wagons here also helps to explain Numbers 4. This was how the Levites would convey the great bulk of the Tabernacle. Thus although chronologically it is slightly ‘out of order’, it fits perfectly into the pattern, and leads on into the response of the King in Num 7:89. Chronology was usually not seen as important. What mattered was the presentation of the message in order to present its full significance.
The Princes Make Their Offerings Once Moses Has Anointed And Sanctified The Dwellingplace.
Num 7:1
‘And it came about on the day that Moses had made an end of setting up the dwellingplace (tabernacle), and had anointed it and sanctified it, and all its furniture, and the altar and all its vessels, and had anointed them and sanctified them.’
This happened on the day that Moses had made an end of setting up the Dwellingplace, and had anointed and sanctified it with all its furniture (see Exo 40:2). He had also set up the altar and all connected with it, and had anointed and sanctified them. They had all been set apart exclusively for Yahweh. That this setting apart was accepted would come out in Num 7:89.
The atmosphere in the camp would have been electric as they gazed at the new newly-consecrated Dwellingplace of Yahweh. Later on in that day they would see the cloud of Yahweh descend on it and the glory of Yahweh fill it. It was one month before the numbering was commanded. Before that numbering the altar had to be dedicated and the second Passover observed.
Num 7:2
‘That the princes of Israel, the heads of their fathers’ houses, made their offerings. These were the princes of the tribes, these are they who were over those who were numbered.’
And that day when the Dwellingplace was consecrated was the day when the princes of the tribes, (the ones who would mobilise the troops), being concerned for the holiness of the camp, and for the holiness of the Dwellingplace, made their offerings of wagons and oxen. That would then be followed over a period of twelve days by their offerings day by day for the dedication of the altar. Thus when the instructions for the Levites about the carrying of the Dwellingplace with all its contents was given (Numbers 4), these wagons were already in place. The twelvefold dedication of the altar would demonstrate that all in Israel were involved. This was a dedication of the whole of Israel (compare Numbers 28-30).
Fuente: Commentary Series on the Bible by Peter Pett
The Leaders Bring an Offering – Note that the order of this daily offering followed the order of the tribes as they marched, encamped and broke camp around the Tabernacle (Lev 2:9, 16, 24, 31).
Note that all of the items of the Tabernacle were carried in carts, except the furniture of the Tabernacle, which was holy. The furniture was to be carried on the shoulders of the priests. King David made the mistake of carrying the Ark of the Covenant on a cart when he was bringing it to Jerusalem.
2Sa 6:3, “And they set the ark of God upon a new cart , and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart.”
Num 7:89 And when Moses was gone into the 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 between the two cherubims: and he spake unto him.
Num 7:89
Num 12:7-8, “My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?”
Num 17:4, “And thou shalt lay them up in the tabernacle of the congregation before the testimony, where I will meet with you.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Gifts of the Princes.
The incident which is here related took place just after the Tabernacle had been erected, its equipment put into place, and the entire Sanctuary with all its furniture consecrated to the Lord, Leviticus 8-10. In order not to interrupt the connection of the legislation, Moses inserted the story of this important happening at this point.
v. 1. And it came to pass on the day that Moses had fully set up the Tabernacle, and had anointed it, and sanctified it and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them, v. 2. that the princes of Israel, heads of the house of their fathers, who were the princes of the tribes, and were over them that were numbered, v. 3. And they brought their offering before the Lord: six covered wagons, v. 4. And the Lord spake unto Moses, saying, v. 5. Take it of them that they may be to do the service of the Tabernacle of the Congregation; and thou shalt give them unto the Levites, to every man according to his service, v. 6. And Moses took the wagons and the oxen, v. 7. Two wagons and four oxen he gave unto the sons of Gershon according to their service, v. 8. and four wagons and eight oxen he gave unto the sons of Merari, according unto their service, v. 9. But unto the sons of Kohath he gave none, because the service of the Sanctuary belonging unto them was that they should bear upon their shoulders; v. 10. And the princes offered for dedicating of the altar in the day that it was anointed, v. 11. And the Lord said unto Moses, They shall offer their offering, each prince on his day, v. 12. And he that offered his offering the first day was Nahshon, the son of Amminadab, of the tribe of Judah; v. 13. and his offering was one silver charger, the weight thereof was an hundred and thirty shekels v. 14. one spoon, v. 15. one young bullock, one ram, one lamb of the first year, v. 16. one kid of the goats for a sin-offering, v. 17. and for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nahshon, the son of Amminadab.
v. 18. On the second day Nethaneel, the son of Zuar, prince of Issachar, did offer.
v. 19. He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the Sanctuary; both of them full of fine flour mingled with oil for a meat-offering; v. 20. one spoon of gold of ten shekels, full of incense; v. 21. one young bullock, one ram, one lamb of the first year, for a burnt offering; v. 22. one kid of the goats for a sin-offering; v. 23. and for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nethaneel, the son of Zuar.
v. 24. On the third day Eliab, the son of Helon, prince of the children of Zebulun, did offer; v. 25. his offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the Sanctuary; both of them full of fine flour mingled with oil for a meat-offering; v. 26. one golden spoon of ten shekels, full of incense; v. 27. one young bullock, one ram, one lamb of the first year, for a burnt offering; v. 28. one kid of the goats for a sin-offering; v. 29. and for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliab, the son of Helon.
v. 30. On the fourth day Elizur, the son of Shedeur, prince of the children of Reuben, did offer; v. 31. his offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the Sanctuary; both of them full of fine flour mingled with oil for a meat-offering; v. 32. one golden spoon of ten shekels, full of incense; v. 33. one young bullock, one ram, one lamb of the first year, for a burnt offering; v. 34. one kid of the goats for a sin-offering; v. 35. and for a sacrifice of peace-offerings two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elizur, the son of Shedeur.
v. 36. On the fifth day Shelumiel, the son of Zurishaddai, prince of the children of Simeon, did offer; v. 37. his offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the Sanctuary; both of them full of fine flour mingled with oil for a meat-offering; v. 38. one golden spoon of ten shekels, full of incense; v. 39. one young bullock, one ram, one lamb of the first year, for a burnt offering; v. 40. one kid of the goats for a sin-offering; v. 41. and for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Shelumiel, the son of Zurishaddai.
v. 42. On the sixth day Eliasaph, the son of Deuel, prince of the children of Gad, offered; v. 43. his offering was one silver charger of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the Sanctuary; both of them full of fine flour mingled with oil for a meat-offering; v. 44. one golden spoon of ten shekels, full of incense; v. 45. one young bullock, one ram, one lamb of the first year, for a burnt offering; v. 46. one kid of the goats for a sin-offering; v. 47. and for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliasaph, the son of Deuel.
v. 48. On the seventh day Elishama, the son of Ammihud, prince of the children of Ephraim, offered; v. 49. his offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the Sanctuary; both of them full of fine flour mingled with oil for a meat-offering; v. 50. one golden spoon of ten shekels, full of incense; v. 51. one young bullock, one ram, one lamb of the first year, for a burnt offering; v. 52. one kid of the goats for a sin-offering; v. 53. and for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elishama, the son of Ammihud.
v. 54. On the eighth day offered Gamaliel, the son of Pedahzur, prince of the children of Manasseh; v. 55. his offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the Sanctuary; both of them full of fine flour mingled with oil for a meat offering; v. 56. one golden spoon of ten shekels, full of incense; v. 57. one young bullock, one ram, one lamb of the first year, for a burnt offering; v. 58. one kid of the goats for a sin-offering; v. 59. and for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Gamaliel, the son of Pedahzur.
v. 60. On the ninth day Abidan, the son of Gideoni, prince of the children of Benjamin, offered; v. 61. his offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the Sanctuary; both of them full of fine flour mingled with oil for a meat-offering; v. 62. one golden spoon of ten shekels, full of incense; v. 63. one young bullock, one ram, one lamb of the first year, for a burnt offering; v. 64. one kid of the goats for a sin-offering; v. 65. and for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Abidan, the son of Gideoni.
v. 66. On the tenth day Ahiezer, the son of Ammishaddai, prince of the children of Dan, offered; v. 67. his offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the Sanctuary; both of them full of fine flour mingled with oil for a meat-offering; v. 68. one golden spoon of ten shekels, full of incense; v. 69. one young bullock, one ram, one lamb of the first year, for a burnt offering; v. 70. one kid of the goats for a sin-offering; v. 71. and for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahiezer, the son of Ammishaddai.
v. 72. On the eleventh day Pagiel, the son of Ocran, prince of the children of Asher, offered; v. 73. his offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the Sanctuary; both of them full of fine flour mingled with oil for a meat-offering; v. 74. one golden spoon of ten shekels, full of incense; v. 75. one young bullock, one ram, one lamb of the first year, for a burnt offering; v. 76. one kid of the goats for a sin-offering; v. 77. and for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Pagiel, the son of Ocran.
v. 78. On the twelfth day Ahira, the son of Enan, prince of the children of Naphtali, offered; v. 79. his offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the Sanctuary; both of them full of fine flour mingled with oil for a meat-offering; v. 80. one golden spoon of ten shekels, full of incense; v. 81. one young bullock, one ram, one lamb of the first year, for a burnt offering; v. 82. one kid of the goats for a sin-offering; v. 83. and for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahira, the son of Enan. v. 84. This was the dedication of the altar, in the day when it was anointed, by the princes of Israel; twelve chargers of silver, twelve silver bowls, twelve spoons of gold; v. 85. each charger of silver weighing an hundred and thirty shekels, each bowl seventy; all the silver bowls weighed two thousand and four hundred shekels, after the shekel of the Sanctuary v. 86. the golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the Sanctuary; all the gold of the spoons was an hundred and twenty shekels v. 87. All the oxen for the burnt offering were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their meat-offering; and the kids of the goats for sin-offering twelve.
v. 88. And all the oxen for the sacrifice of the peace-offerings were twenty and four bullocks, the rams sixty, the he-goats sixty, the lambs of the first year sixty. This was the dedication of the altar after that it was anointed.
v. 89. And when Moses was gone into the Tabernacle of the Congregation to speak with Him,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE OFFERINGS OF THE PRINCES (Num 7:1-89).
Num 7:1
On the day that Moses had fully set up the tabernacle. This expression, “on the day”, has given rise to considerable difficulty. Strictly speaking it should mean the first day of the first month of the second year (Exo 40:17); and so the Targum of Palestine, “It was on the day which begins the month Nisan.” It is, however, quite clear from the narrative itself, as well as from its position, that the offerings were not actually made until after the taking of the census and the distribution of their respective duties to the Levitical families, i.e; until the eve of the departure from Sinai. Moreover, since the same phrase, , occurs in Num 7:10, it is certain that it cannot apply to the actual presentation of the offerings, which was spread over twelve days (Num 7:11). The majority, therefore, of the commentators would read here as in Gen 2:4, “at the time.” It is, however, impossible to admit that there is any similarity whatever between the two passages. In Gen 2:4 the context itself, as well as the subject matter, oblige us to understand the phrase in the looser sense; but in a plain historical account such as the present the obligation is all the other way. Either the date here given is a mistake (which, on any supposition, is most improbable), or it must be referred to the intention and inception of the princely offerings, the actual presentation being made at the time indicated in the narrative, i.e; in the first half of the second month. And had anointed it. From Le Gen 8:10, as compared with Exo 40:35, it would rather appear that Moses did not anoint the tabernacle on the day it was set up, but on some subsequent day. It is, however, a mistake to suppose that the tabernacle and the holy things were anointed through seven successive days: the statement in Le 8:33-35 refers only to the consecration of the priests. Since the anointing of the tabernacle was connected with the setting of it up, as the last act of one ceremonial, and was only unavoidably postponed, there is nothing remarkable in the two things being spoken of as if they had taken place on one and the same day.
Num 7:2
The princes of Israel. These arc the same men, and are called by the same titles, as those Divinely nominated in Num 1:4, sq. No doubt they were the heads of the nations according to some established rules of precedence before the exodus. And were over them that were numbered. Hebrew, “stood over.” The most natural reference is to the fact of their presiding over the census, and so the Septuagint, . But it may mean simply that they were the leaders of the numbered hosts, and offered as their natural representatives.
Num 7:3
They brought their offering before the Lord, i.e; probably to the entrance of the tabernacle. Six covered wagons. . The meaning of the qualifying word is extremely doubtful. The Targums render it as the A.V. On the other hand, Gesenius and. De Wette render it “litters,” as the similar word in Isa 66:20. The reading of the Septuagint, , is equally doubtful. , itself probably a foreign word, is explained by the Scholiasts as , or as ; and Aquila has here , and the Vulgate plaustra tecta. But Euseb. Emis. understands it as meaning “two-wheeled vehicles.” It is a matter of little importance, but the nature of the country itself and the small number of oxen to each carriage point to the probability that they had no wheels, and were carried by the oxen, one in front, and one behind, by means of shafts, as is still the case in parts of India.
Num 7:4
The Lord spake unto Moses. The Targum of Palestine here inserts the statement that Moses was not willing to receive them. He may very well have doubted whether God would sanction their use, as it had not been commanded; and it may be that some delay, perhaps of several days, occurred before he was able to accept them and to assign them to their future uses. In this, or some similar way, must be explained the apparent discrepancy of time.
Num 7:5
Take it of them. It was the first absolutely voluntary offering made for the service of God, and as such altogether acceptable. Former “free-will offerings” had been at the least invited this had not.
Num 7:8
Four wagons he gave unto the sons of Merari. The heavy portions of the fabric, which were intrusted to the Merarites, especially required this means of transport.
Num 7:9
Upon their shoulders. For which purpose poles or bearing-frames had been provided, as implying more honour anti care than the use of carriages. The death of Uzzah seems to have been the melancholy consequence of neglecting this rule (2Sa 6:3, 2Sa 6:7, as compared with 1Ch 15:13).
Num 7:10
For dedicating of the altar. The altar was “dedicated” in the sense of being consecrated, by the anointing with the sacred oil and with the blood of the appointed sacrifices (Le Num 8:10, Num 8:15). But it could still be “dedicated” in another sense by the sacrificial gifts, freely offered for the purpose, of the people. No rules appear to have been made as to dedications, but there is an allusion in Deu 20:5 to the dedication of houses, which may have been accompanied with religions rites, and we know that as a fact the temple was dedicated by Solomon (2Ch 7:5), and re-dedicated by the Maccabees (1 Macc 4:54, sq.), and the wall of Jerusalem was dedicated by Nehemiah (Neh 12:27, sq.). The Septuagint has here , as in 1 Macc 4:56, and cf. Joh 10:22. Offered their offering before the altar. This assuredly points to an offering made in common, and made at one time, via, on the day when the altar was anointed. It may be that the twelve princes all came for the purpose of making their offerings on that day, the day they would naturally choose for the purpose; but on account of the great number of other sacrifices, and the fewness of the priests, their offerings were postponed by the Divine command, and were actually received later. Thus in will and in meaning the offerings were made “on the day” of the consecration, but were publicly and solemnly received at some subsequent time.
Num 7:11
The Lord said unto Moses. Doubtless in answer to his inquiry (see Num 7:89), at the time when the princes desired to make their offerings. Each prince on his day. For more convenience and solemnity, that the sacrifices might not be hurried over, and that none might feel neglected.
Num 7:12
Nahshon. The same appointed to act with Moses in the census, and to be captain of the children of Judah (Num 1:7; Num 2:3). The names of the other princes are to be found in the same passages, and their order in presenting is their order for the march. This seems to show that their off, rings were actually made after the arrangement of the camps had been settled.
Num 7:13
His offering was. And exactly the same was the offering of each of the rest. This was right and good, because it showed an equal zeal and thankfulness and forwardness to give unto the Lord, and it took away all occasion for jealousy or boasting. One silver charger, or dish. Hebrew, kearah, a deep vessel (Exo 25:9). Septuagint, (cf. Mat 26:23). An hundred and thirty shekelsweighing about as much as 325 shillings. One silver bowl. Hebrew, mizrak, from zarak, to scatter; a bowl for pouring; translated bason Exo 27:3. Septuagint, (cf. Rev 5:8; Rev 15:7). After the shekel of the sanctuary. According to the standard weight kept in the tabernacle (see Exo 30:13). It seems to have weighed about as much as half-a-crown. Full of fine flour mingled with oil. This was for a present meat offering to accompany the animal sacrifices, and also to intimate the future use of the vesselsthe larger as a measure for the fine flour, the smaller as a measure for the oil.
Num 7:14
One spoon, or small cup, with a handle. Hebrew, kaph, as in Exo 25:29. Septuagint, . Of ten shekels of goldweighing about as much as eleven and a half sovrans, but the value of the precious metals was much greater then. Full of incense. Both for a present incense offering, and as intimating the use of the cups.
Num 7:15
One young bullock, one ram, one lamb. One of each kind that might be offered for a burnt offering (Le Num 1:2).
Num 7:16
One kid of the goats. Literally, “one shaggy one.” Hebrew, sa’eer. Septuagint, (see on Le Num 4:23). It is noticeable that while the burnt offerings and peace offerings were multiplied, the sin offering remained a single victim.
Num 7:17
For a sacrifice of peace offerings. See Le Num 3:1, Num 3:6, Num 3:12. These were the most multiplied, as befitted an occasion of joy and of thankful communion with the God of Israel.
Num 7:23
This was the offering of Nethaneel the son of Zuar. His offering, and that of all the rest, is described in exactly the same words and phrases, with the single minute exception, that in Num 7:19 we have, “he offered for his offering,” instead of “his offering was.” Even the small peculiarity of omitting the word shekels from the statement of the weight of the silver chargers and the golden spoons appears throughout (cf. Gen 20:16). No doubt the record was copied or enlarged from some document written at the time, and its studied sameness reflects the careful and equal solemnity with which the offerings of the several princes were received.
Num 7:48
On the seventh day. This did not necessarily fall on the sabbath; but if the days of offering were consecutive, one of them must have done so, and the order of offering was the same as on other days.
Num 7:84
This was the dedication of the altar. The sacrificial gifts for present sacrifice, and for the use of the altar, were its dedication.
Num 7:85
Two thousand and four hundred shekels. In weight equal to about L300 of our money.
Num 7:86
An hundred and twenty shekels. About L138. These values were not very great, nor was the number of the animals very large, as compared with the lavish, and perhaps extravagant, profusion displayed at the dedication of the temple and altar by Solomon; but we may believe they were at least as acceptable. The verb substantive should be removed from Num 7:86-88, which simply continue the totals of the offerings which formed the dedication.
Num 7:89
And when Moses was gone into the tabernacle of the congregation. Rather, “the tent of meeting.” Hebrew, ohel moed, where God had promised to meet with him (Exo 25:22). To speak with him, i.e; with God, as implied in the word “meeting.” He heard the voice of one speaking unto him. Rather, “he heard the voice conversing with him,” making itself audible to him. , part. Hithpael, as in Eze 2:2. Here is a distinct statement of the supernatural fact that God spake to Moses with an audible human voice, and (no doubt) in the Hebrew language, from out the empty darkness behind the veil. In the fact, indeed, of God so speaking audibly there was nothing new (see Gen 3:8; Gen 17:1, &c.), nor in the fact of his so speaking to Moses (see Exo 3:4 and Exo 33:9); but this records the fulfillment of that promise which was part of God’s covenant with Israel, that he would at all times converse with Moses as their mediator from above the mercy-seat (see on Exo 25:20-22, and cf. Deu 5:23-28). And he spake unto him, i.e; God spake unto Moses: the voice made itself audible, and by the voice God himself spake unto him. It is quite obvious that this statement more properly belongs to an earlier period, viz; to that immediately succeeding the consecration of the tabernacle. On the day it was set up Moses was not able to enter it (Exo 40:35), but no doubt he did so very soon afterwards, and received from the mouth of the Lord, speaking in the holiest, all the commandments and ordinances recorded in Leviticus and in the beginning of this book. Perhaps the first communication made to him in this way concerned the offerings of the princes when first brought near (verses 4, 11), and for that reason the statement may have been appended to the record of those offerings.
HOMILETICS
Num 7:1-89
ACCEPTABLE OFFERINGS
In this chapter we have, spiritually, the free-will offering, acceptable unto God, of what they have and what they are, by his people. Consider, therefore
I. THAT THE OFFERINGS WERE CONNECTED IN TIME WITH THE DAY OF CONSECRATION, BUT WERE ACTUALLY PRESENTED LATER. Even so all Christian offerings, whether of ourselves or of our substance, date from the day when the altar of the cross was consecrated, and the mercy-seat sprinkled with the precious blood; it is from that day they draw their inward inspiration and their meaning, but they are outwardly dispersed through many days (2Co 5:14).
II. THAT THE COMMON OFFERING OF THE PRINCES WAS FOR THE EASIER ONWARD MOVEMENT OF THE SANCTUARY, the pattern, center, and microcosm of the Church.
Even so all the faithful are bound to give common help to further the onward progress of the Church in her ceaseless extension and her journey towards her consummation.
III. THAT ALL THE SEVERAL OFFERINGS OF THE PRINCES WERE RECEIVED WITH LIKE FAVOUR AND SOLEMNITY: that of Dan as much as that of Judah. Even so all equal offering or sacrifice on the part of Christian Churches or individuals is equally acceptable with God, and comes into the same remembrance with him. Only this equality is not now a material equality (as then), but is proportioned to advantages and opportunities (Mar 12:43; Luk 12:48; 2Co 8:12).
IV. THAT THE OFFERINGS WERE IN EACH CASE MINUTELY RECORDED, having evidently been entered in some roll kept in the sanctuary. Even so there is nothing, however trivial, done for God or given to him which shall ever be forgotten (Mal 3:16; Mat 10:42; Mat 25:40; Heb 6:10; Heb 13:16).
V. THAT WHILE THE BURNT OFFERINGS AND (STILL MORE) THE PEACE OFFERINGS WERE MULTIPLIED, THE SIN OFFERING REMAINED (IN EACH CASE) BUT ONE. Even so it is open to all good people to multiply their self-oblations and their offerings of thankfulness and praise, but there is for each (and can be) but the one offering for sin, even he who was in himself the Lamb of God, and yet in respect of the sin which be assumed, and the curse he endured, was as it were “the shaggy one of the goats.” Note that this word, sa’eer, is translated “devil” (Le Num 17:7; 2Ch 11:15), and “satyr” in Isa 13:21; Isa 34:14, being a most manifest type of Christ.
VI. THAT GOD SPAKE UNTO MOSES ACCORDING TO HIS PROMISE, FROM ABOVE THE MERCY–SEAT ( ). Even so the Divine intercourse with man in Christ rests upon the incarnation and the atonement, of which the ark and the mercy-seat were the types. But note that whereas these holy things were but figures, God hath now spoken unto us plainly by his Son, whom he set forth as the propitiation through faith ( ). And note that then the voice spake out of the darkness behind the veil, but in Christ the veil is taken away, and heaven laid open, and God himself revealed and declared (Mat 27:51; Joh 1:18; 2Co 3:14; Heb 9:8).
VII. THAT WHENEVER (AS IT WOULD SEEM) MOSES WENT IN TO SPEAK UNTO GOD HE HEARD THE DIVINE VOICE SPEAKING TO HIM. Even so as often as we go to God in Christ, having somewhat really to say to him, we shall not fail also to hear the Divine voice speaking unto us in answer.
HOMILIES BY W. BINNIE
Num 7:1-89
THE PRINCES AND THEIR PRINCELY OFFERING
Here is perhaps the longest chapter in all the Bible. What is it occupied with? It is, in effect, a List of Subscribers. Certain costly articles were wanted to complete the furnishing of the tabernacle. Twelve men of chief note in their respective tribes came forward, of their own accord, and offered to provide the articles. The offer was accepted; and in this chapter of God’s word the Holy Spirit has inscribed, one by one, the names of the donors, together with an inventory of the articles which each of them brought. Some people affect to despise the piety which expresses itself in costly gifts to the Church of Christ, and deem Lists of Subscribers an exhibition of ostentatious vulgarity. But in this chapter there is the best of warrants for these despised features of our modern Christianity.
I. Observe the OCCASION of the gifts here commemorated. The Lord’s tabernacle has been constructed, furnished, anointed, and (what is best of all) occupied by the King whose pavilion it was intended for. Yes; and the construction and furniture of this royal tent have been effected by the voluntary gifts of a willing people. The tabernacle and its furniture are completed according to the pattern shown to Moses on the mount. No necessary part is wanting. Still there is room for some supplementary gifts. Take two examples.
1. When the tabernacle was first dedicated there would no doubt he a golden spoon for Aaron’s use when he burned incense at the golden altar. One such spoon was all that was strictly necessary. But it would occasionally happen that there would be more than one call to burn incense about the same time, and it was evidently unbecoming that in the palace of the King any worshipper should have to wait till the golden spoon was available. Hence the gift of the twelve golden spoons now presented by the princes.
2. The Levites have been appointed to bear the tabernacle and its furniture. They are able to do it; but not without difficulty, especially during the sojourn in the wilderness, where it is to be emphatically a moving tent. There was room, therefore, for a present of carriages and draught oxen. There are Christian congregations to whom this chapter teaches a much-needed lesson. The roll of their membership includes men of substance, yet they suffer the sanctuary to wear an aspect of threadbare penury and its services to be hunger-bitten. This ought not so to be.
II. THE INVENTORY OF THE GIFTS.
1. Some were for the tabernacle in its wandering state. Six wagons were provided,they seem to have been small covered chariots,and a yoke of oxen was attached to each. These wagons were distributed among the Levitical families according to the nature and amount of the burdens which had been assigned them respectively.
2. Others were for the handselling of the tabernacle service. These consisted partly of gold and silver utensils for the stated service; partly of offerings to be presently consumed. The offerings included all the principal kinds in use under the law. There were burnt offerings, sin offerings, peace offerings. The first sort and the last were much the most numerous. It was a time when the congregation might well rejoice before the Lordfreely devoting themselves to him, and expatiating on the blessedness of communion with him. A time of spontaneous bountifulness in God’s service is always a time of gladness. Yet even at such times we are not to forget that we are sinners. The sin offering may not be prominent in this chapter of gifts, yet it has a place in every one of the twelve lists of offerings. What has been said about the nature of the gifts will explain the circumstance that the presenting of them was spread over twelve days. The peace offerings far exceeded in number all the rest. While the sin offering in each case consisted of a solitary kid, and the burnt offering consisted of only three animals, a bullock, a ram, and a lamb, the animals included in the peace offering were no fewer than seventeen. Now the specialty of the peace offering was this, that the person who presented it thereafter feasted upon it with his friends before the Lord. It was a becoming arrangement, therefore, that the disposal of this offering should be spread over several days.
III. A word or two about THE MEN by whom the gifts were brought. They were the hereditary princes of the tribesthe princes of the congregation who had taken charge of the census. This deserves to be noted, for it explains a certain feature of the present gifts in which they differ from almost all other gifts recorded in Scripture. The rule laid down in the Bible for all ordinary cases is that every man is to give according as God hath prospered him. Here, on the contrary, the gifts of the princes are identical in number and valuedoubtless by prior concert. There would be richer and poorer among the princes, yet they all give alike. It was not so at the erection of the tabernacle. On that occasion there was the utmost diversity: the mite of the poor widow was made as welcome as the rich man’s ingot of gold. Although a man could bring no more than a handful of goat’s hair, he was not denied the honour of having a share in the work. There are times for both sorts of giving. When a place of worship, where rich and poor are to meet together, is to be built, it would be wrong to exclude any from the subscription list, however poor. When a college of sacred learning is to be built or endowed, it may be the fittest plan to limit the subscription list to twelve or twenty “princes of the congregation” who are able to contribute every man his thousand or his five thousand pounds. It is a good omen for a nation when its “nobles put their necks to the work of the Lord.” And it is good for the nobles themselves when they have the heart to do this. They who are honourable should show themselves serviceable. Noblesse oblige. When the nobles forget their duty in this respect, God will not long maintain their nobility.
IV. Does any hearer complain that we have been doing him wrong in preaching today from this chapter of the lawbarren and secular (as he thinks)instead of conducting him into the green pastures of the gospel? Let such a hearer remember how Christ sat over against the treasury and marked what every one cast into it. That scene in the gospel and this chapter in the lawis not the scope of them the very same?B.
HOMILIES BY E.S. PROUT
Num 7:1-88
THE FREE-WILL OFFERING OF THE PRINCES
The completion of the tabernacle was celebrated by offerings of the princes, as representatives of the tribes. Lessons may be derived from two points noted, viz.
I. THEIR SPONTANEITY.
II. THEIR UNIFORMITY.
I. 1. The princes had already given offerings towards the erection of the tabernacle (Exo 35:27, Exo 35:28), and now they bring further offerings for its conveyance (Num 7:3) and for its complete furnishing (Num 7:10-17). The power and will to give are a “grace” bestowed (2Co 8:7), and the more we give the more of the grace of giving we may enjoy (Mat 13:12).
2. If regarded simply as a duty, it was right that the princes should take the lead, as now it is a duty for men in authority and men of wealth, pastors and officers in Christ’s Church, to be “zealous for good works.”
3. But the chief excellence of these and similar gifts was the “willing mind” (2Co 8:12). Under the law of Moses much was left to spontaneity (cf. Exo 35:5; Le Exo 1:3, etc.), how much more under the law of Christ (Mat 10:8; 2Co 9:7). The absence of willinghood may change the fine gold into base metal in the sight of God.
II. 1. The uniformity of the gifts might possibly have been the result of fashion; Nahshon, of the tribe of Judah, setting the fashion, and the other princes following it. The “fashion” of generous giving may well be set and followed, that the illiberal may be shamed out of their mean devices. But,
2. The uniformity here was probably the result of previous arrangement, and the sign of an honourable emulation. This God approves (Heb 10:24), and St. Paul seeks to employ (2Co 8:1-7 : 2Co 9:1-5). With this object public benefactions (subscription-lists, etc.)are acceptable to God if the spirit of the precept (Mat 6:3, Mat 6:4) is not violated. The details here published for posterity remind us that every particular of our gifts and services is recorded before God. E.g; a coin and its value, absolute and relative (Mar 12:41-44). A jewel, a family heirloom, and how much it cost to give it up (2Sa 24:15).
3. The uniformity was a sign that each tribe had an equal share in the altar and its blessings; even as different families, races, and individuals, have in the world-wide redemption of Christ (Rom 10:11-13).P.
Num 7:16
THE UNIVERSALITY OF THE SIN OFFERING
The sin offering was one of the expiatory sacrifices of the law. We meet with it so often and under such varied circumstances that it bears a striking testimony
(1) to the universality of sin, and
(2) to the need of an absolute, world-wide, everlasting atonement.
Classifying the references to the sin offering, we find various illustrations of this truth, fruitful of application to our need of the great offering’ for sin at all times, and under the manifold circumstances of private and public life. The sin offering was required, and presented.
1. From one end of the year to the other, on every return of the new moon (Num 28:15).
2. On feasts as well as fasts; at the feasts of Pentecost, trumpets, and tabernacles (Le Num 23:19; Num 29:5, Num 29:16), as well as on the day of atonement (Lev 16:1-34).
3. In connection with voluntary dedication, whether of gifts (Num 7:16), or of personal consecration, as of the Nazarite (Num 6:14).
4. At the consecration to sacred offices, as e.g. Aaron (Exo 29:14), or the Levites (Num 8:5-12).
5. At the consecration of sacred things, e.g; the altar of incense (Exo 30:10). A sin offering was presented every year for the sanctuary (Le Num 16:15, Num 16:16).
6. For sins of all classes of men; e.g; a priest, the whole congregation, a ruler, “one of the common people” (Lev 4:1-35). In these offerings there were gradations, according to position and privilege, or according to means (Le Num 5:6, Num 5:7).
7. For purification from unavoidable defilement, whether of leprosy (Le Num 14:22) or childbirth (Le Num 12:6-8).
8. These offerings were for sins of omission or of ignorance, but not for presumptuous sins (Lev 5:1-19; Num 15:22-31; Heb 10:26, Heb 10:27).P.
Num 7:89
INTERCOURSE WITH GOD
The position of this verse, after Num 7:1-88, is significant. But the words refer not to a single occasion, but to a continued privilege. The promise (Exo 25:17-22) is now fulfilled, and Moses, as mediator, enjoys exceptional privileges even beyond the high priest, his brother (cf. Le Num 16:2 with text, and Num 12:6-8). We are reminded of a truth respecting all times of intercourse with God in prayer. When we speak to God, we ought to expect God to speak to us.
I. THE SOUL INQUIRING. Our privilege (Heb 10:19-22) greater than that of Moses. Every place may be as “a tabernacle” (Gen 28:17; Joh 4:23). Yet good to have some special place, consecrated by hallowed associations (Illus. 2Sa 7:18; Dan 6:10; Mat 6:6; Act 1:13). Then we go to “speak with” God, words which imply holy boldness and confidence. As Moses brought to God the burdens of his office and his own temptations and sins, so may we (cf. Psa 27:5; Psa 73:16, Psa 73:17; Psa 77:1; Heb 4:16; Jas 4:8).
II. GOD RESPONDING. “Then,” etc.perhaps sometimes even before Moses began to speak. So at times Isa 65:24 fulfilled. See Est 5:3. If we hear no voice from God at the first moment of approaching him, we ought not to be satisfied unless, while we are speaking to God, God speaks to us (Psa 28:1; Psa 35:3; Psa 143:7, Psa 143:8). The response we desire and receive will be from the same spot as Moses’ answer “from off the mercy-seat.” To sinners, God in nature keeps silence: God on the throne of judgment is “a consuming fire;” God on the mercy-seat is “God in Christ,” etc. (2Co 5:19). Such manifestations and voices of God are earnests of further answers, if not immediate, yet certain (e. g. Mat 7:7; Mat 26:38-44; Act 10:3-6; 2Co 12:8-10).P.
HOMILIES BY D. YOUNG
Num 7:1-9
THE WAGONS FOR THE LEVITES
This chapter describes two sets of gifts, one of wagons to help the Levites in transporting the tabernacle, the other for the dedication at the anointing of the altar. The first gift, when we look into it, is seen to be peculiarly beautiful and significant.
I. IT WAS VOLUNTARY. Jehovah had made no provision that these wagons should be got. The Levites had the bearing of the tabernacle assigned them, and there was nothing to show but they must use their own backs and hands for the purpose. What was essential had been pointed out. But this did not prevent voluntary additions where such did not contradict commands already given. There were men enoughat least, so it would seemamong the Gershonites and Merarites to have borne the heavy furniture. God had not laid on them a work beyond their skill and strength. We may conclude, therefore, that the gift of the wagons was an act of pure good will from these princes to the Levites. It was a fresh bond in the unity of the nation.
II. IT WAS SUITABLE. Many gifts of good will are mere ornaments. Sometimes they are white elephants. It is a great deal when a gift shows both a loving heart and a sound judgment. These wagons and oxen were just the thing to help. Probably there had been careful estimates, so as to secure a sufficient number. These wagons were well used (see Num 33:1-56).
III. IT WAS A UNITED GIFT. Something to express the interest of all Israel in the Levites. The whole nation, in an indirect yet real way, had its part in the service of the tabernacle. It is a good thing to have many joined in a good work. It is better to have a hundred people interested in a hundred good institutions to the extent of a pound a piece, than one man in one institution to the extent of a hundred pounds. God sends down his clouds in the wide-scattering, tiny drops of rain.
IV. IT WAS DULY PROPORTIONATE. Each tribe had its share in the gift and its share in the credit. It was such a kind of gift that each tribe might reasonably give an equal share. It was the gift of all and the gift of each. The niggardliness of the individual should not be bidden away in the munificence of the community.
V. IT WAS ACCEPTED OF GOD. A contrast with the way in which he treated the rashness and presumption of Nadab and Abihu. God is glad to have us lighten burdens and help one another, when it does not lead to a mean shirking of personal duties. It was right for these princes to take care that the strength of the bearers of burdens should not be decayed (Neh 4:10). We see moreover a certain honour put upon the lower creation; it was an honour to be used for sacrifice, an honour to bear the tabernacle furniture.
VI. When accepted, THE GIFT WAS PROPORTIONED BY GOD. The princes gave, but God arranged. It was not fit that brute beasts should carry the vessels of the sanctuary, therefore the Kohathites could not avail themselves of the wagons. The Merarites, we may presume, had more to bear than the Gershonites, and they had more in the way of help. If even among these minute specifications of God’s commands to Moses there was this room for voluntary gifts, how much more under the gospel. Where the Spirit of the Lord is, there is liberty, a great deal more liberty in giving than most believers avail themselves of.Y.
Num 7:13
THE SHEKEL OF THE SANCTUARY
Mentioned several times in Exodus, Leviticus, and Numbers. Was there a different standard for the sanctuary from that used in ordinary trade? or was the sanctuary shekel the standard to which all were supposed to conform? The very uncertainty teaches a lesson. One cannot err in being on the right side and taking the sanctuary shekel as a standard. The mention of this weight may be taken to illustrate the following line of thought. The fixed standard of God as contrasted with the fluctuating standards of men. We should have a fixed standard
I. IN DEALING WITH GOD. His claims are first. He took the first born and the first fruit. The great exactness that was required in all offerings as to quality and quantity. These sacrifices, perfect after their fashion, were only valuable as symbolizing the entire consecration and genuine penitence of those who brought them. Worship must be according to the shekel of the sanctuary. We must have a full sense of the reality of his existence, and adequate conceptions of all that belongs to his glory and sovereignty over creation. Also correct notions of ourselves as worshippers. Not with the humility of sinless angels who veil their faces, but as the polluted children of men, with their hands on their mouths, and their mouths in the dust. Our praise must be especially for his love, wisdom, and power in our redemption. Our expectations from God must be according to the shekel of the sanctuary. We must not lust for the comforts of Egypt. We must have expectations that correspond with the greatness of our redemption. Our Father in heaven treats us to an exhibition of the good and perfect giftsbe ours the desire for them. To look for temporal comforts is to look for trifles, things not promised, things that come without prayer and seeking, if we would only look for such things as God would have us seek. Ask for God’s Spirityou are then supplicating according to the shekel of the sanctuary. Seek for the kingdom of God and his righteousnessyou are then seeking according to the shekel of the sanctuary. The sanctuary measure of expectation is in the Lord’s prayer. The daily conduct of life must be according tot he shekel of the sanctuary. Everything in which our voluntary powers are concerned should be done as for God. The world is hard to please, but even when it is pleased, it is with a low standard. We are careful when the eyes of men are upon us, for that means reputation; let us be careful also when no human eye can see, for that means character. Each daily presentation of the living sacrifice should make that sacrifice holier, more acceptable to God.
II. IN DEALING WITH MEN. The Israelites were to do no unrighteousness in meteyard, in weight, or in measure. They were not to have divers weights and measures, great and small. Solomon tells us all the weights of the bag are the Lord’s work. Amos spoke of the wickedness of the people who waited for the Sabbath to be gone that they might sell their corn, making the ephah small and the shekel great. The Almighty is just as particular about our work as our worship. Trade customs are no excuse in his sight. The eye that never misses anything or mistakes anything is on the weights and measures of all dishonest traffickers. God is just as angry when a man defrauds his neighbour as when he breaks the Sabbath. How many have been hindered in their religion, lost their peace of mind, and finally backslidden from the ways of God, because all was not right in their daily business. Remember also all the other relations. Commercial relations only a small part of human intercourse. Husband and wife, parents and children, brothers and sisters, friends and neighbours, rulers and subjects, debtor and creditor, rich and poor, well and sick, young and old, believer and unbeliever: the shekel of the sanctuary has its place in all such intercourse. We need then to live in continual watchfulness and prayer, to have everything agreeable to this standard. One set of principles we should have, and one only, got from the teaching and example of our Divine Master. We must deal with one another as God has dealt with us, he who so loved the world that he gave his only begotten Son to redeem it. The actions of the Almighty himself are weighed according to the shekel of the sanctuary.Y.
Fuente: The Complete Pulpit Commentary
SEVENTH SECTION
Chaps. 7, 8
The Endowment of the Tabernacle as the Future Centre of the Army of God, the Dwelling of Jehovah, by the Offering of the Princes
Num 7:1-89
1And it came to pass on the day that Moses had 1fully set up the tabernacle, and had anointed it, and sanctified it, and all the 2instruments thereof, 3both the altar and all the vessels thereof, and had anointed them, and sanctified them; 2That the princes of Israel, heads of 4the house of their fathers, 5who were the princes of the tribes, 6eand were over them that were 7numbered, offered: 3And they brought their 8offering before the Lord, six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox: and they brought them before the tabernacle. 4, 5And the Lord spake unto Moses, saying, Take it of them, that they may be to do the service of the 9tabernacle of the congregation; and thou shalt 6give them unto the Levites, to every man according 10to his service. And Moses took the wagons and the oxen, and gave them unto the Levites. 7Two wagons and four oxen he gave unto the sons of Gershon, according hto their service: 8And four wagons and eight oxen he gave unto the sons of Merari, according hunto their service, under the hand of Ithamar the son of Aaron the priest. 9But unto the sons of Kohath he gave none: because the service of the sanctuary 11belonging unto them 12 was that they should bear upon their shoulders.
10And the princes offered 13for dedicating of the altar in the day that it was 11anointed, even the princes offered their offering before the altar. And the Lord said unto Moses, They shall offer their foffering, each prince on his day, for the dedicating of the altar.
12And he that offered his foffering the first day was Nahshon the son of Amminadab, 13of the tribe of Judah: And his foffering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them were full of fine flour mingled with oil 14, 15for a 14meat offering: One 15spoon of ten shekels of gold, full of incense: One 16young bullock, one ram, one lamb 16of the first year, for a burnt offering: One 17kid of the goats for a sin offering: 17And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs oof the first year: this was the offering of Nahshon the son of Amminadab.
18On the second day Nethaneel the son of Zuar, prince of Issachar, did offer: 19He offered for his foffering one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; 20both of them full of fine flour mingled with oil for a mmeat offering: One nspoon of gold of ten shekels, full of incense: 21One young bullock, one ram, one 22lamb oof the first year, for a burnt offering: One pkid of the goats for a sin offering: 23And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs oof the first year: this was the foffering of Nethaneel the son of Zuar.
24On the third day Eliab the son of Helon, prince of the children of Zebulun, did 25offer: His foffering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; 26both of them full of fine flour mingled with oil for a mmeat offering: One golden nspoon of ten shekels, full of incense: 27One young bullock, one ram, one lamb oof 28the first year, for a burnt offering: One pkid of the goats for a sin offering: 29And for a sacrifice of peace-offerings, two oxen, five rams, five he goats, five lambs oof the first year: this was the foffering of Eliab the son of Helon.
30On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, 31did offer; His foffering was one silver charger of the weight of a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both 32of them full of fine flour mingled with oil for a mmeat offering: One golden nspoon of ten shekels, full of incense: 33One young bullock, one ram, one lamb oof the first 34year, for a burnt offering: One pkid of the goats for a sin offering: 35And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs oof the first year: this was the foffering of Elizur the son of Shedeur.
36On the fifth day Shelumiel the son of Zurishaddai, prince of the children of 37Simeon, did offer: His foffering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a mmeat offering: 38One golden nspoon of ten shekels, full of incense: 39One young bullock, one ram, 40one lamb of the first year, for a burnt offering: One pkid of the goats for a sin offering: 41And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs oof the first year: this was the foffering of Shelumiel the son of Zurishaddai.
42On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, 43offered: His foffering was one silver charger of the weight of a hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary: both 44of them full of fine flour mingled with oil for a mmeat offering: One golden nspoon of ten shekels, full of incense: 45One young bullock, one ram, one lamb oof the first 46year, for a burnt offering: One pkid of the goats for a sin offering: 47And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs oof the first year: this was the foffering of Eliasaph the son of Deuel.
48On the seventh day Elishama the son of Ammihud, prince of the children of 49Ephraim, offered: His foffering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a mmeat offering: 50One golden nspoon of ten shekels, full of incense: 51One young bullock, one ram, 52one lamb oof the first year, for a burnt offering: One pkid of the goats for a sin offering: 53And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs oof the first year: this was the foffering of Elishama the son of Ammihud.
54On the eighth day offered Gamaliel the son of Pedahzur, prince of the children 55of Manasseh: His foffering was one silver charger of the weight of a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary: 56both of them full of fine flour mingled with oil for a mmeat offering: One golden nspoon of ten shekels full of incense: 57One young bullock, one ram, one lamb oof 58the first year, for a burnt offering: One pkid of the goats for a sin offering: 59And for a sacrifice of peace offerings, two oxen, five rams, five he-goats, five lambs oof the first year: this was the foffering of Gamaliel the son of Pedahzur.
60On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, 61offered: His foffering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary: 62both of them full of fine flour mingled with oil for a mmeat offering: One golden nspoon of ten shekels, full of incense: 63One young bullock, one ram, one lamb oof 64the first year, for a burnt offering: One pkid of the goats for a sin offering: 65And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs oof the first year: this was the foffering of Abidan the son of Gideoni.
66On the tenth day Ahiezer the son of Ammishaddai, prince of the children of 67Dan, offered: His foffering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a mmeat offering: 68One golden nspoon of ten shekels, full of incense: 69One young bullock, one ram, 70one lambo of the first year, for a burnt offering: One pkid of the goats for a sin offering: 71And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs oof the first year: this was the foffering of Ahiezer the son of Ammishaddai.
72On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, 73offered: His foffering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; 74both of them full of fine flour mingled with oil for a mmeat offering: One golden nspoon of ten shekels, full of incense: 75One young bullock, one ram, one 76lamb oof the first year, for a burnt offering: One pkid of the goats for a sin offering: 77And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs oof the first year: this was the foffering of Pagiel the son of Ocran.
78On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, 79offered: His foffering was one silver charger, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary: 80both of them full of fine flour mingled with oil for a mmeat offering: One golden nspoon of ten shekels, full of incense: 81One young bullock, one ram, one 82lamb oof the first year, for a burnt offering: One pkid of the goats for a sin offering: 83And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs oof the first year: this was the foffering of Ahira the son of Enan.
84This was the 1dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve nspoons of gold: 85Each charger of silver weighing a hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, 86after the shekel of the sanctuary: The golden nspoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the nspoons was a hundred and twenty shekels. 87All the oxen for the burnt offering were twelve bullocks, the rams twelve, the lambs oof the first year twelve, with their mmeat offering: and the pkids of the goats for sin-offering twelve. 88And all the oxen for the sacrifice of the peace-offerings were twenty and four bullocks, the rams sixty, the he-goats sixty, the lambs of the first year sixty. This was the 1dedication of the altar, after that it was anointed. 89And when Moses was gone into the gtabernacle of the congregation to speak with 18him, then he heard the voice 19of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubim: and he spake unto him.
EXEGETICAL AND CRITICAL
1. In this section, also, we have not to do with scattered elements, but solely with the furnishing of the Tabernacle for leading the campaign, viz., so far as this is affected by the offering of the princes of the tribe, and (in chap. 8) by the office of Moses, the functions of Aaron and the service of the Levites.
The expression on the day that Moses finished setting up the tabernacle, Num 7:1, must not be pressed, as if the gifts of the princes began immediately after the erection of the Tabernacle and the anointing of the Sanctuary [see the view of Keil and others at i. 1Tr.]. The actual order, according to which the gifts of the princes follow here, must also have its foundation in the order of time. Between the erection of the Tabernacle on the first day of the first month (Exo 40:17) and the beginning of the march from Sinai on the twentieth day of the second month (Num 10:11) there intervened about fifty days. Of these, say, ten were used for the anointings and consecration of the priests, at the end, say, twenty for the preparations (810:10), then there remain still twenty days for the outline of legislation that lies between, especially as the numbering of the people fell in this period only in respect to its formal conclusion. Beside this, there is no necessity to force a literal redaction into this period.
2. The significance of this whole section [including chap. 8] appears at once from the offering first made by the princes in common: six wagons (see more particularly in Knobel and Keil) and twelve oxen. Of these, Moses gave two wagons [with the four accompanying oxen] to the Gersonites, because they had in charge the transportation of the lighter articles, the coverings. To the Merarites he gave four wagons [and eight oxen] because they must transport the heavy planks and pillars. The Kohathites got no wagons, because they were to carry the holy vessels, the actual Sanctuary, on bearing-poles. is rendered state carriages by the LXX.; freight wagons by the Vulgate. Knobel says: wagons that went gently or softly, which could be true only of four-wheeled wagons, whereas Keil says two-wheeled wagons.
3. Num 7:10-88. Following the preceding gift, the princes give singly their offerings for the requirements of the Tabernacle itself, but all of them the same quota, and that in the order in which they were named at the numbering of the people. The particularization of the gifts is made prominent by each one having his particular day for making his offering. The offerings are as follows:
1) A silver charger of 130 shekels weight; 2) a silver bowl (both filled with sacrificial flour and oil for a meal-offering); 3) a golden paten full of incense; 4) a bullock, a ram, a male sheep of a year old for a burnt-offering; 5) a mature he-goat for a sin-offering; 6) two oxen, five rams, five young he-goats, and five male sheep a year old for a thank-offering. The adding up of all the offerings follows in Num 7:84-88. The sum of all the silver is reckoned at 2,400 shekels; the sum of all the gold at 120 shekels.
[If a silver shekel be taken, roughly, as weighing 2.5 of a shilling, and a golden shekel 1.15 of a sovereign, the intrinsic worth, by weight, of each silver charger will be 325s., of each bowl 175s., of each golden spoon 230s. Consequently the aggregate worth, by weight, of the whole of the offerings will be 438. But the real worth of such a sum, when measured by the prices of clothing and food at that time, must have been vastly greater. It must not be forgotten, too, that the Tabernacle itself had been recently constructed at a vast cost. The Bib. Comm.Tr.].
The gradual presentation of these offerings, with festive pauses, before the eyes of the nation, served not merely to awaken universal sacrificial rejoicing; the nation must also have a view of the glittering treasures which, as the army of God, it was for the future to protect, and which were so much the more valuable to it because they served as a symbol of the spiritual treasures of Israel, and for the mediation of those treasures. [It is natural to inquire, why this prolixity in narrating the principal transactions of this chapter? For substance the whole is told in Num 7:10-11; Num 7:84-88. Why then this great repetition? The suggestions of Dr. Lange above may be some explanation of the immediate effect intended by these transactions, which it is conjectured, and no doubt correctly, took place in a public and solemn way. But that does not account for the manner of recording the transactions. That was written, not for their sakes alone, but for our learning, that we through patience and comfort of the scriptures might have hope (Rom 4:23; Rom 15:4). On this point the comment of M. Henry represents the proper view. God appointed that it should thus be done on several days: that an equal honor might thereby be put on each several tribe; in Aarons breast-plate each had his precious stone, so in this offering each had his day. 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 honorably in the camp than another, yet they and their services were all alike acceptable to God. Nor must we have the faith of our Lord Jesus Christ with respect to persons, Jam 2:1. 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 given is lent to the Lord, and He carefully records it, with every ones name prefixed to his gift, because what is so given He will pay again. He is not unrighteous to forget either the cost or the labor of love (Heb 6:10). We find Christ taking particular notice of what was cast into the treasury (Mar 12:41).
We have thus a sample of sacred, divine book-keeping, whose separate lesson is that God is careful in all dealings with His people down to details and minuti .And this revelation is so comforting that we must not grudge the large apace allowed to these entries, and wish that they were replaced by records that would clear up many things in this part of Scripture that are now very obscure.
Moreover this chapter may be appealed to in proof of the genuineness of this book. A later author would never have dreamed of composing such a record as this.Tr.].
According to Keil, all these sacrificial beasts were immediately sacrificed day by day as they were presented. And, indeed, not as provision for the future, but for immediate consumption according to usage. Keil seems to distinguish too little between offering and killing. The expression applies equally well to the offerings of wagons and of metallic vessels. Such an aimless consumption of so valuable a stock of animals close on the departure of the expedition is not intimated by any mention of sacrificial ceremony in the narrower sense. Moreover the complete consecration of the altar took place, according to Leviticus 9, directly after the erection of the Tabernacle. The expression [dedication-gift, Num 7:10; Num 7:84; Num 7:88], according to the verb and Psa 30:1, does not so much designate the first, solemn consecration, but the consecration by the first continuous use. Were the one hundred oxen, etc., that, according to Ezr 6:17, served for the consecration of the new temple, slaughtered on one day or feast? This, says Num 7:88, is the dedication of the altar after it had been anointed.
4. And when Moses was gone into the Tent of Meeting. Num 7:89. The proper soul of the Tabernacle was Gods spirit of revelation as it conversed with Moses, and through him made itself known to the people. When Moses went into the Tent of Meeting (it was primarily a tent of the meeting of Jehovah with Moses) to speak with Him (i. e., of course with Jehovah who was there enthroned). The discourse of Jehovah alternated with the inquiries and petitions, with the prayer-life of the prophet. Then he heard the voice of Him that made Himself speak ( Hithp. the one condescending to converse) with him from off the mercy seat.There came to him the voice of revelation from off the mercy-seat that was on the ark between the cherubim. Keil seems to assume that only one occurrence is spoken of here. But obviously what is spoken of is the form of revelation that obtained continually during the expedition of the army.
DOCTRINAL AND ETHICAL
[The following edifying reflections are from M. Henry, whose comments often most sparkle with wit and wisdom from above where others find the record dry as a ledger.
On Num 7:2. Those that are above others in power and dignity, ought to go before others, and endeavor to go beyond them, in everything that is good. The more any are advanced, the more is expected from them, for the greater opportunity they have of serving God and their generation. What are wealth and authority good for, but as they enable a man to do so much more good in the world.
No sooner is the Tabernacle fully set up, than this provision is made for the removal of it. Note. Even when we are but just settled in the world, and think we are beginning to take root, we must be preparing for changes and removes, especially for the great change. When we are here in this world, everything must be accommodated to a militant and moveable state.
On Num 7:7-9. Observe here, how God wisely and graciously ordered the most strength to those that had the most work. Each had wagons according to their service. Whatever burden God in His providence lays upon us, He will, by His sufficient grace, proportion the strength to it (1Co 10:13).
On Num 7:10-88. They brought some things to remain for standing service; twelve large silver dishes and as many large silver cups or bowls; the former to be used for the meat-offerings, the latter for the drink-offerings; the former for the flesh of the sacrifice, the latter for the blood. The latter was Gods table, (as it were), and it was fit that so great a King should be served in plate.Note. In works of piety and charity, we ought to be generous according as our ability is. The Israelites indeed might well afford to part with their gold and silver in abundance to the services of the sanctuary, for they needed it not to buy meat, and victual their camp, who were, daily fed with bread from heaven; nor did they need it to buy bread, or pay their army, who were shortly to be put in possession of Canaan.
They brought their offerings each on a several day, in the order that they had lately been put into, so that the solemnity lasted twelve days.Thus it would be done more decently and in order; Gods 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.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 services come to be done for twelve days together, we must not shrink from it, nor call it a task and burden.
Nahshon, the prince of the tribe of Judah, offered first, because God had given that tribe the first post of honor in the camp. 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).Tr.].
HOMILETICAL HINTS
Numbers 7. The gifts (temple tax) of the princes. The duty of the princes that of all magnates generally. The slow procession of the princes with their giftsa festal contemplation for the nation. An example for all. Silver and gold are the Lords (Hag 2:9). The external treasures of the Temple commended to the protection of the congregation. An image of the spiritual treasure of the Temple that is entrusted to the congregation, and for which it must pledge its life (word, sacrament and confession).
Footnotes:
[1]finished setting up.
[2]vessels.
[3]and.
[4]their fathers houses.
[5]these.
[6]Heb. who stood.
[7]mustered.
[8]oblation.
[9]Tent of Meeting.
[10]to the proportion of.
[11]belonged.
[12]they bare.
[13]a dedication-gift.
[14]meal-offering.
[15]bowl; saucer, Bunsen, Zunz.
[16]a year old.
[17]he-goat.
[18]That is, God.
[19]omit of one.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This chapter contains the account of the offerings of the princes of Israel, at the dedication of the tabernacle, and of the altar. It is rendered the more remarkable, in that it relates the gracious condescension of GOD, in speaking to Moses from the mercy seat.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The gospel of our LORD JESUS CHRIST, serves to explain the cause and origin of this free-will offering of the princes, when it tells us that it is GOD which worketh in us, both to will and to do of his good pleasure. Phi 2:13 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
III
FROM SETTING UP OF THE TABERNACLE TO THE FIRST MARCH
In Num 2 , I gave a historical introduction, cited a brief outline and then a very extensive one. I shall not observe either of these outlines because they lack chronological exactness, but I shall follow the chronological analysis given in Num 1 .
In studying the book of Numbers the first item of our outline which we shall notice is Num 7 which gives the gifts of the princes of Israel. Those gifts are presented in twelve successive days) following right after the day in which the tabernacle was set up, as given in the fortieth chapter of Exodus; the first day of the first month of the second year. This Num 7 of Numbers immediately follows the passage in Exo 40:35 . Exodus, in that connection, states that when Moses had completed the tabernacle and had set it up, the cloud came down and filled it so that he was not able to enter it. Num 7 tells us how Moses was able to enter and the twelve days follow right after. When we get through with this chapter, we are at the thirteenth day of the first month. Therefore, in my outline I say, the twelve days of the gifts of princes follow Exo 40:35 , where Moses could not enter the tabernacle, which date was the first day of the first month of the second year, and these offerings bring us to the thirteenth day set apart to make a gift, and among their gifts were certain offerings. At the end of this chapter we find that these offerings for sacrifices were made and closes entered the tabernacle and listened to the voice of God speaking to him.
The next item of the outline Isa 9:1-14 . The theme is, “The Second Passover, and the provision for a little passover a little later.” This is on the fourteenth day of the first month. For those who through absence or ceremonial uncleanness were not permitted to eat the first Passover, a law provided for their eating a month later.
From the fourteenth to the end of the first month took place all that occurred in the book of Leviticus plus these chapters in Numbers, the Levitical legislation, as set forth in Numbers 5-6 and Num 8:1-4 . If they were lunar months, we know how many days were covered fourteen days; but if it was a month according to our calculation it would cover sixteen days. In order of time that should be inserted just after the close of Leviticus.
We come to the second month and first day where the census takes place. The census of the eleven tribes, Num 1:1-46 , amounts to 603,550 males from twenty years old up. The next item is the order in which the tribes camped, second chapter. That order was expressed in the introduction. The next item is the first census of the Levites, from one month upward, and their order of camp Num 3:14-39 , leaving the first part of the third chapter to be placed elsewhere, the census amounting to 22,000, elsewhere given as 22,300. And it is a difficult matter for commentators to explain that difference of 300. It may be done by supposing that 300 of the Levites were firstborn and, therefore, not included in the calculations afterwards made. I then showed how the Levites camped on the east.
The next item is the census of the firstborn of Israel, Num 3:40-43 , amounting to 22,273. The next item is the exchange of the 22,273 of the firstborn of the eleven tribes for the 22,000 Levites. A commutation price was paid for the extra 273 of the firstborn, Num 3:1-13 , and also from Numbers 44-51.
The next item is the second census of the Levites from thirty to fifty, and the chapter tells us exactly how each one had to act before going to march. I shall bring that out directly.
The next item is the cleansing of the Levites, Num 8 .
The next item is the services to be performed by the pillar of cloud, Num 9:15-23 .
The next item is the service of the trumpets, Num 10:1-10 . That outline is absolutely accurate, chronologically and analytically, up to that point.
My next item of the outline is to give a digest of the order of the march. In order to understand this, we must conceive of Israel in camp, each tribe in its proper place, the tabernacle up and the cloud over the tabernacle, Moses, Aaron, and his sons, and the Levites in their places. Get that picture in your mind. Now the morning has come on which they are to march. It tells us which morning in Num 10 : “And it came to pass in the second year, second month, twentieth day.” The first thing that morning was the morning sacrifices which were never neglected. As soon as that sacrifice was over, Aaron steps out and says (Num 6:24-26 ): “Jehovah bless thee and keep thee; Jehovah make his face to shine upon thee, and give thee peace.” In that way Aaron puts the name of Jehovah on the people. They don’t know when they are going to start. Suddenly that cloud that hovered down low over the tabernacle ascends into the air, the divine signal to get ready to march. Then there was a human signal, the trumpets blow. When those trumpets blew, the first people that had anything to do were Aaron and his sons. Aaron goes into the holy of holies and in the prescribed way covers the Ark of the Covenant so that it will be hidden from sight and puts the staves through the rings on the sides so that four men can carry it with those staves resting on their shoulders. Then Aaron and his sons cover up, in a prescribed way, every one of the holy things.
Next the Gershonites, part of the tribe of Levi, come up and take charge of all curtains of every kind, always their business. They have wagons with two oxen each to help carry this vast amount of baggage. Then Eleazar and Ithamar take charge of the sacred oils and special things of that kind. Then the Merarites come and take down the heavy parts of the tent and carry them off on four wagons, each having two oxen. Then the Kohathites come and take every part that Aaron has covered except the ark. Four take charge of the ark and the rest take the other things.
Now comes another sight. That cloud that had gone up in the air and was standing there, just as soon as the Levites have taken down all those things and loaded them on the wagons, begins to move slowly in the direction they want to go. As soon as Moses sees that, the four men that have charge of the ark pick it up and keep right under that cloud. Read that in Num 10:33 : “And they set forward from the mount of Jehovah three days’ journey; and the ark of the covenant of Jehovah went before them three days’ journey, to seek out a resting place for them.” So the front things at the head of the column are the cloud above and the ark below. As that ark moves, Moses says, “Rise up, O Jehovah, and let thine enemies be scattered; and let them that hate thee flee before thee.” One of the most thrilling psalms written upon that is the psalm that Cromwell adopted as his psalm, and every time he went into battle, he made his army kneel and pray, and when the marching order was given, they marched singing the psalm that paraphrased these words of Moses. Then Moses and Aaron follow the ark, and the trumpets blow an alarm, and Judah, the vanguard, set forth with that part encamped on the east, Judah, Issachar, and Zebulun with an army of 186,400 men. As soon as that vast body was in motion, the Gershonites follow with the curtains of the tent and the Merarites with the heavy fixtures. Then the trumpets blow a second alarm and those encamped on the south side, Reuben, Simeon, and Gad, move forward with an army of 151,450 men. Right after them the Kohathites follow with the holy things, and Eleazar, lthamar, the sons of Aaron, led. Then follows the third trumpet alarm and the crowd on the west moves off, Ephraim, Manasseh, and Benjamin, with a total of 108,600 men. Now, isn’t that organization? Did anybody ever see better organization?
Now I shall tell you how they stop. They never knew when or where they would stop. They moved as long as the ark moved. God is the captain of this expedition. Whenever that cloud stops, instantly those men carrying the ark put it down under the cloud) but the cloud is away up in the air and the ark is covered. Moses and Aaron stop. Then Judah takes his position to the east and the Gershonites and Meraritea come up with their curtains and heavy parts of the tent and immediately lay off the court, put up the poles and hang the curtains and veil and nobody has ever seen the sacred things. Then there marches up Reuben’s corps and he camps on the south, and with him come the Kohathites and they walk up and put down the altar of burnt offerings, then the laver, and going into the holy place put down the altar of incense, the table of shewbread and the candlestick. Now everything is in its place. Aaron alone goes into the holy of holies to uncover the ark. Then Dan comes up and goes into camp on the north, and the tribes descended from Rachel come up and take their position on the west. Then the cloud comes down and as it settles Moses says these words: “Return, O Jehovah, come into the ten thousands of thousands of Israel.” Now, what follows? The evening sacrifice. That order applies to every day’s march. They are now going to set out on a three days’ journey, stopping only at night. They are going north over a most terrible country, which Moses calls the great and horrible wilderness.
QUESTIONS
1. Where do you find the itinerary from Egypt to Sinai?
2. What are the date and event of the closing of the book of Exodus?
3. What are the events of the next twelve days?
4. What, then, on the fourteenth day?
5. What are the next sixteen days?
6. Give the law of restitution in the case of trespass.
7. In general terms describe the trial with jealousy.
8. Give the law of the Nazarite.
9. Give the high priest’s benediction.
10. To what were the first nineteen days of the second month devoted?
11. What are the terminal dates of this section?
12. Give particulars and result of first numbering.
13. Give again the order of their encampment.
14. Why were the Levites exempted from secular and war service and tribal inheritance and appointed to religious service?
15. Explain the difference of 300 found in the census of Levi.
16. Explain fully the exchange of the male Levites for the firstborn of Israel.
17. What is the special charge of all Levites, by families in marching and camping and their order of encampment?
18. Why a second census of male Levites? Give particulars.
19. What were the signals for marching and camping? Describe each.
20. Give a digest of the order of marching,
21. What General adopted the psalm based upon Moses’ words in Num 10:35 , as his psalm and what is the psalm?
22. Give in detail how they stopped.
23. Hobab, who? His service? The promised blessing?
24. What great pulpit theme in this connection? Note. Keep your chronological analysis before you and read all references.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
tabernacle = habitation. Hebrew. mishkan. Compare Exo 40:18. See App-40.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 7
Now in chapter seven we find that the twelve princes of the tribes of Israel brought in their offerings to the Lord. And in verse three we read,
They brought six covered wagons, and twelve oxen; and a wagon for two of the princes ( Num 7:3 ),
In other words, every two princes brought one wagon and an ox from each.
and they brought them to the tabernacle ( Num 7:3 ).
And they were to be given to the tribe of Levi, the families in order to help them as they carried some of the curtains and all that went with the tabernacle.
And so two wagons and four oxen he gave to the sons of Gershon: four wagons and eight oxen they gave to the sons of Merari, according to the service, that they did. But the sons of Kohath who carried the ark of the covenant and all, they did not use the wagons they were carried on those golden staves and so they were to be born upon their shoulders ( Num 7:7-9 ).
They did not get any wagons. Now, each of the princes then came forth and they brought their offering of
one silver charger, the weight of it was a hundred and thirty shekels, and one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them were full of fine flour mingled with oil for a meal offering: And one spoon of ten shekels of gold, full of incense: One young bullock, one ram, one lamb of the first year, for a burnt offering: One kid of the goats for a sin offering: And for a sacrifice of peace offering, two oxen, five rams, five goats, five lambs of the first year: this was the offering of Nahshon the son of Amminadab ( Num 7:13-17 ).
And each of the princes brought the identical, same offering and so it would only be redundant if we read each of them in the seventh chapter. But each of them brought the same offering to the Lord and it was given unto the Lord. This was for the dedication of the altar in the day that it was anointed, the princes of Israel brought these offerings unto the Lord and they are summed up beginning with verse eighty-four to the end of the chapter.
And in verse eighty-nine
When Moses was gone into the 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 on the ark of the covenant, between the two cherubims: and there God spoke to Moses ( Num 7:89 ).
“
Fuente: Through the Bible Commentary
In our division of Numbers into chapters, chapter seven is the longest. It deals with worship and, first of all, with the princes’ voluntary offering of their substance to the maintenance of worship. It is to be noticed that this offering was voluntary, not in answer to any compulsion outside even that of divine commandment. Out of their own consciousness of the importance of worship did the princes of the people offer willingly.
It is further to be observed that in each case the giving was equal, thus precluding the possibility of any spirit of rivalry and realizing unity of purpose. Perhaps the matter of simplest and yet greatest interest in this long chapter is the fact that this giving was so carefully chronicled and that in so detailed and elaborate a way. While all the story might have been told in a very few sentences, it is set forth with elaborate attention to detail. Every man is named and every gift is recorded Thus, while the whole reveals unity of purpose and of equality of giving, in the divine recognition there is a remarkable attention to individual devotion.
Fuente: An Exposition on the Whole Bible
89, Princely Generosity; the Voice of God
Num 7:1-11
This and the two following chapters conclude the account of the stay at Sinai. The transport of the furniture of the Tabernacle was committed to the Levites, and the wagons, enumerated here, made their work much simpler. Two were assigned for hangings and drapery, and four for the more solid and cumbersome portions. The sacred vessels were borne on the shoulders of living men-the Kohathites.
Instead of bulking together these twelve gifts, the divine Spirit lingers lovingly over each. In Gods book of remembrance each alabaster box is noted by itself. Note that the vessels were not only costly, but filled! Both of them full! Num 7:13, etc.
Ponder Num 7:89. Would that our ears were opened that we might ever hear that voice speaking from between the cherubim, directing in perplexity, and revealing the deep things of God!
Fuente: F.B. Meyer’s Through the Bible Commentary
5. The Offerings of the Princes
CHAPTER 7
1. The princes present their offerings (Num 7:1-3)
2. The command concerning these offerings and the Levites (Num 7:4-11)
3. The twelve princes and what they offered (Num 7:12-88)
4. Moses hears the voice from the mercy-seat (Num 7:89)
This is the longest chapter in Numbers. The princes of Israel appear to bring their free-will offerings in six covered wagons drawn each by two oxen. No command had been given. With a willing heart they devoted of their possessions to the service of the sanctuary. The Lord accepting the offerings gave directions that the Gershonites and Merarites were to receive the wagons and the oxen for their service. The sons of Gershon received two wagons and four oxen and the sons of Merari four wagons and eight oxen. The gift was according to the service into which Jehovah had called them. The Merarites had to take care of the heavy boards and the Lord provided the means to carry the burden and render the service. For all service into which He calls His people, He also provides the strength and the means for the service. The sons of Kohath received nothing. They needed no wagons and oxen; their service was to carry the precious things upon their shoulders.
The critics of the Word of God have found fault with the lengthy statements and repetitions concerning the twelve princes and their offerings. If these critics had penned this chapter, they would have given these offerings in a verse or two. But what unbelief belittles and rejects, is precious to faith. The details of the offerings and repetitions are written by the Holy Spirit, that we may know that Jehovah takes notice of the devotion and sacrifice of His people. He keeps a record of it all. The same eye, which followed the princes as they approached the tabernacle with their wagons, saw the two mites, which the poor widow deposited into the treasury; the same eye sees us. He will not forget the least service rendered unto Him.
All the twelve are called princes, except Nahshon of Judah. He, as the leader, the representative of Judah, must be the type of the Lord Jesus Christ, and He is more than a prince. We give a birds eye view of the persons named and their gifts.
Jehovah expressed His approval and His joy, after the offerings had been presented, by speaking to Moses in an audible voice, from between the Cherubim. The promise given in Exo 25:21-22 was fulfilled.
Fuente: Gaebelein’s Annotated Bible (Commentary)
had fully: Exo 40:17-19
anointed it: Exo 30:23-30, Lev 8:10, Lev 8:11, Lev 9:1-24
sanctified them: Gen 2:3, Exo 13:2, 1Ki 8:64, Mat 23:19
Reciprocal: Gen 28:18 – poured Exo 29:36 – anoint it Exo 30:26 – General Exo 40:2 – the first month Exo 40:9 – the anointing oil Num 4:32 – the instruments Num 7:88 – that it was anointed
Fuente: The Treasury of Scripture Knowledge
Subdivision 4. (Num 7:1-89; Num 8:1-26; Num 9:1-23; Num 10:1-10.)
Need met for the way.
In the last subdivision here we have now the need for the way met, beginning with the gifts of the princes, both for the Levite service and for the maintenance of the altar, and closing with the account of the method by which as their divine Leader Jehovah communicated to them His will. The connection of points here which at first seems difficult to trace, will be best brought out as we take them Up in detail.
1. The gifts of the princes provide, as already said, for the Levite service and for the altar. As free gifts of the tribal heads they have special importance as showing the spirit animating the people, the unanimity prevailing among them, and the equal place they have before God. Their different places in the camp, and in relation to one another, do not affect this. They are the one people of God, alike in His love, and to serve in love, that is, freely, though in necessary obedience. This is strongly emphasized here in this long chapter, full of what may seem tedious repetitions, but which show how equally divine love values the response of man’s heart to it, wherever found. Each prince has his day, each offering its record, nothing is omitted, nothing passed hastily over, and how important all this is is shown by the word itself. Assuredly, the Spirit of God would not take up so much space with what was of secondary importance: that in the inspired page would be impossible. We may be assured, therefore, if there be question with us, how necessary this is as a provision for the road we travel together, that we should enter into and realize thoroughly that Father’s heart which is toward His children, not to be measured by their different service or capacities or honors. The children of a king may be variously ranked and decorated, yet they are in absolute equality as his children. So for us who have our common place in the family of God, and our common acceptance in the Beloved. To appreciate this will do much to unite us in mind and heart together, and how much to fortify us for the various difficulties, peculiar to each, which we shall encounter in the way. Pursuing it with such assurance, our difficulties will not divide but unite us together, our different places and capacities furnish only the occasion of mutual ministry which will link us more and more to one another.
The gifts are first of all for the service of the Levites, such help as one may render to another, without interfering with any special responsibility. The wagons and oxen are divided to them according to their service, the Merarites getting two thirds of all, the Gershonites one third, while the Kohathites get none. This does not seem, and yet is, an equal distribution. The burden of the Kohathites is too sacred to be transferred to the oxen, who made bad work of it at a later time, and their shoulders cannot be released from the toilsome honor. So with us often: the heaviest-laden are but the most trusted, and in the distribution of burdens there is more equality than seems.
The second class of gifts is for the altar, which went to maintain the offerings, Israel’s constant service of praise. These offerings again were, as we well know, types of Christ and His offering, which God saw thus in the offerings of His people, as they continually rose up to Him. Is it not so in fact still and ever that in His people’s praise God sees afresh, as it were, His Son’s glorious work? Our sacrifices of praise and thanksgiving are but the confession of His name. (Heb 13:15.)
Here, then, we have the first need of the way met, oneness of heart upon the part of the people, a practical spirit of praise, which is answered on God’s part with an equal love and acceptance that inwraps the whole people. A different place in service does not imply a difference in His favor, which in Christ is toward us all. How sweet an assurance with which to start! and how will the realization of it unite our hearts together!
2. The second thing we find here is a plain example once more of how the typical meaning governs all. Why should a commandment as to lighting the lamps come in at this place? ending, too, as it does, with a description in part of the lamp-stand itself! For the last Keil can only account as being quite in keeping with the antiquated style of narrative adopted in these book’s”!
But how plain is it all when we reach the spiritual meaning which underlies it! For where must we find the pattern for our walk but in Christ Himself, realizing too that He is in glory, of which we have seen already the lamp-stand speaks? Thus the reference to the work of the lamp-stand is fully accounted for, coming as it does after the statement that it was the office of the lamps to throw their light upon the lamp-stand itself. This seems to be wholly misunderstood by the commentators, who would have it that the light was to be thrown out upon the part of the sanctuary opposite to the lamp-stand. It is rather that the lamps themselves on the end of the branches issuing from it are opposite the shaft, just in the place for lighting it up; and if that be a strange thing for the lamps, that their duty should be to light up the lamp-stand, the spiritual meaning is not strange at all, that it is the work of the Spirit to glorify Christ, and that this is the sure test of what is the true work of the Spirit any where, while it is that which we need for our wilderness-walk at all times. To have our eyes upon Christ in glory is to find sure guidance for the way, as well as power to walk in it: how completely, then, here does every thing find its place!
3. The consecration of the Levites takes place after this, for Christ’s glory before our eyes must be our competence for such work as is represented here. First, they are purified typically from sin, the whole body shaved -the mere growth of nature removed, the clothes washed, -the habits purified according to the Word. They are then presented before Jehovah, and offered, on the part of the people, to do what as a whole they were responsible for. The Levites are thus the people’s representatives, and their service (typically) belongs to the people of God at large. Thus they become the Lord’s, being, as taken instead of the first-born, His in virtue of redemption, and then given to the priests for the service of the tent of meeting..
The term of service is here extended on both sides of the twenty years of burden-bearing. They entered at twenty-five, and after fifty ministered with their brethren, but had no proper charge.
4. We have next the command to keep the passover, and the appointment of a second for those who were hindered by distance or defilement from keeping the first. For the trials of a wilderness-life, how necessary to carry with them the remembrance and joy of redemption -the knowledge, therefore, of God for them in grace, whatever the difficulties through which they might have to find their way! This redemption, let us remember, was a matter of experience; and so for us, although it is true that it is an experience of faith. But the cloud of apprehension has gone from our souls: God has been realized for us; the lamb has been fed upon; the pillar of cloud and fire have been with us in the way. The power of such experience, for those whose walk has been maintained with God, no trials can wear out. They are a provision for the way sweeter and more assuring than was the passover for Israel.
Now if any thing has come in to hinder this joy with us, -distance (which for us, of course, must be moral), or defilement with that which is under death, -thank God, there is gracious provision for us. Partake in uncleanness, we cannot. God has ordained that joy in Christ shall not go on with looseness of life and unjudged ways. And yet He has not shut us out, nor would keep us out, from return. The principle of His words to Laodicea remains ever true, “If any man hear My voice, and open the door, I will come in, and sup with him, and he with Me.” For the heart that truly seeks
Christ, there is no dreary pathway of penance enjoined by which to get back to His presence. He does not even say here, “Let him come to Me,” blessed as that would be, but -oh the grace of it! -“I will come in, and sup with him.”
Such grace shines out for us in this second passover. It is not that any whit of holiness can be given up (in the type here the due order of the feast is fully preserved, -nay, insisted on), but that grace is the only way of cleansing as of keeping clean; and grace, thank God, reigns.
5. And now, in the last section of this subdivision, we find the people in possession of the unspeakable blessing of Jehovah’s presence with them. Cloud by day and fire by night, still and ever in contrast with the world, and thus rendering them independent of it, that glorious Presence led them on. There was no way for them but that which thus was made for them. Where the Pillar stopped they stopped, and for whatever time; when it moved, they moved. For us, there is still what answers to such guidance: with us, though unseen, more wondrous. Do you know it, reader? Ah! not to know it is indeed to be astray, lost in a pathless wilderness! You may think even you have little need, -your circumstances shaped for you, or shrewd, careful judgment exercised as to all your steps; but there is never for any one of us a path in which we can do without Him, neither so hedged in nor so marked out. And who that has one right thought would desire it? Who would desire to be left to himself, or to government by others, or to chance guidance, when God is inviting to a walk with Him? Test us, of course, this will; but, on the other hand, what manifestations of God will it not afford us! Let us well understand: there is no walk with God but after this manner; faith needed for it ever; yet a path in light, not in obscurity; the least difficult really of all paths, just because of the infinite resources of Him who goeth with us, and of the tenderness of love which upholds the weakest.
(2) It is very manifest how the silver trumpets connect themselves with this. There is a personal presence of God with His people, and a personal guidance as the result of that presence; but we need also the balancing-truth that this guidance is according to the Word, and that all that purports to be such must be tested by the Word. These trumpets, therefore, are two, as the number of sufficient testimony; “silver,” as being the voice of the Redeemer; “of beaten work,” because involving suffering on His part who has come down among men to fill that place. Then they have two special uses, -for journeying, and for assembling together. In the latter case, one blast is enough to gather the princes (are they expected to have quicker ears than the rest?), but for the whole assembly there are repeated blasts. Alas! do God’s people now think of any need of the Word of God to summon them together? For the journeying, it was an “alarm” -a sustained note: Scripture does in fact prolong this strain.
But there were many other occasions for the silver trumpets, which were to be in priestly hands, for the spirit of worship alone can use the Word of God aright. In the day of the prevalence of the enemy’s power, the sound of the trumpets would bring in the delivering hand of God. And in the day of rejoicing, no less than in the day of trial and oppression, in their set times, and the new moons, -the times of revival and renewed hope, over their burnt-offerings and peace-offerings (as justifying their acceptance and characterizing fellowship with God) the note of the silver trumpet was to be heard. All this is of easy interpretation no doubt; but there is still great need of calling it to mind. To know and do are, alas! by no means the same thing; yet all the blessing of the precious Word of God is found as it is received in the humble and obedient heart.
Fuente: Grant’s Numerical Bible Notes and Commentary
Num 7:1. On the day that Moses had fully set up the tabernacle Which he did on the first day of the first month of the second year after their coming out of Egypt, Exo 40:17-18. Here we may observe, as in many other places, particularly Gen 2:4; Gen 35:3, that day is put for an indefinite time, and on the day is a Hebraism signifying about, or after such a time, (see Num 7:84; Num 7:88.) Therefore, it might be better rendered, What time Moses had fully set up, &c.; for the offerings here mentioned were made in the second month of the second year after the tabernacle and altar and all other instruments thereof were anointed, as is here expressed; after the Levites were separated to the service of the tabernacle, and appointed to their several works, which was about a month after the tabernacle was erected; after the numbering of the people, (chap. 1,) when the princes here employed in the offerings were first constituted; and after the disposal of the tribes about the tabernacle, the order of which is here observed in the time of their offerings.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Num 7:8. Four waggons and eight oxen. These perhaps were only cars, seeing a pair of oxen could draw them; yet the people were rich in gold and silver.
Num 7:13. One silver charger. An old name for a large platter, or dish to hold a joint of meat. These were essential to decency when the princes did eat before the Lord.
Num 7:14. One spoon. A vase to hold incense, weighing about ten ounces, as in Exo 25:29.
REFLECTIONS.
Moses anointed and consecrated the tabernacle, and all its sacred vessels; the snuffers and snuff-dishes were touched with the blood of atonement; and if all these consecrations were figurative of the atonement of Christ, and of the grace of the Holy Ghost, christians are to expect no consecrations but the anointing of the Holy One, or the blessings of the new covenant, to descend on their persons, and on all their religious assemblies.
Towards the erection of the tabernacle the people had made an equal subscription of the half shekel: the rich did not give more, and the poor did not give less. Each of the princes now therefore made an equal subscription of gold and silver vessels for himself and for his tribe, that there might be no jealousy, and no preference in the house of God. In his presence we are all poor, all sinful. How laudable, how generous, when men of opulence vie with one another to supply those decencies to the christian church, which the poor are unable to do. He who is worthy of our hearts is worthy also of our richest gifts.
The princes offered their gifts in rotation for twelve days, according to the order of their camp. On the seventh day Elishama brought his gift; for even a Jewish Sabbath was not profaned by the holy oblations of gold and silver for the service of the Lord. Let us imitate the Israelites in preserving exact order and discipline in the church; it very much contributes to keep the minds of the people in peace and quiet. When Moses entered the tabernacle to acquaint the Lord with what was done, he heard the voice of one speaking to him from the mercy-seat. This marks the perfection of the divine revelation. The oracles of truth are immediately from the source of truth; but the voice heard indicates to us that God accepted the oblations of the princes for themselves, and for their tribes. How happy when the divine approbation crowns our gifts; and when a blessing attends our feeble labours in the Lord. Let us give our hearts with our gifts, and then we shall surely be accepted in his sight.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Numbers 7
This is the very longest section in the entire Book of Numbers. It contains a detailed statement of the names of the twelve princes of the congregation, and of their respective offerings on the occasion of the setting up of the tabernacle. “It came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them, that the princes of Israel, heads of the house of their fathers, who were the princes of the tribes, and were over them that were numbered, offered. And they brought their offering before the Lord, six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox; and they brought them before the tabernacle. And the Lord spake unto Moses, saying, Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. And Moses took: the wagons and the oxen, and gave them unto the Levites. Two wagons and four oxen he gave unto the sons of Gershon, according to their service. and four wagons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar, the son of Aaron the priest. But unto the sons of Kohath he gave none; because the service of the sanctuary belonging unto them was that they should bear upon their shoulders.” Verses 1-9.
We noticed, when meditating on Numbers 3 and 4, that the sons of Kohath were privileged to carry all that was most precious of the instruments and furniture of the sanctuary. Hence they did not receive any of the princes’ offering. It was their high and holy service to bear upon their shoulders, and not to make use of wagons or oxen. The more closely we examine those things which were committed to the custody and charge of the Kohathites, the more we shall see that they set forth, in type, the deeper and fuller manifestations of God in Christ. The Gershonites and Merarites, on the contrary, had to do with those things which were more external. Their work was rougher and more exposed, and therefore they were furnished with the needed help which the liberality of the princes placed at their disposal. The Kohathite did not want the aid of a wagon or an ox in his elevated service. His own shoulder was to bear the precious mystic burden.
“And the princes offered for dedicating of the altar in the day that it was anointed, even the princes offered their offering before the altar. And the Lord said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar.”
An unspiritual reader, in running his eye over this unusually long chapter, might feel disposed to ask why so much space is occupied, in an inspired document, with what might be given in the compass of a dozen lines. If a man were giving an account of the transaction of those twelve days, he would, in all probability, have very briefly summed up all in one statement, and told us that the twelve princes offered each such and such things.
But that would not have suited the divine mind at all. God’s thoughts are not as our thoughts, nor His ways as our ways. Nothing could satisfy Him but the fullest and most detailed account of each man’s name, of the tribe which he represented, and of the offering which we made to the sanctuary of God. Hence this long chapter of eighty-nine verses. Each name shines out in its own distinctness. Each offering is minutely described and duly estimated. The names and the offerings are not huddled promiscuously together. This would not be like our God; and He can only act like Himself, in whatever He does, and speak like Himself, whatever He says. Man may pass hastily or carelessly over gifts and offerings; but God never can, never does, and never will. He delights to record every little act of service, every little loving gift. He never forgets the smallest thing; and not only does He not forget it Himself, but He takes special pains that untold millions shall read the record. How little did those twelve princes imagine that their names and their offerings were to be handed down, from age to age, to be read by countless generations! Yet so it was, for God would have it so. He will enter upon what might seem to us tedious detail, yea, if you please, what man might deem tautology, rather than omit a single name of any of His servants, or a single item of their work.
Thus, in the chapter before us, “each prince” gets his own appointed day for the presenting of his offering, and his own allotted space on the eternal page of inspiration, in the which the most complete record of his gifts is inscribed by God the Holy Ghost.
This is divine. And may we not say that this seventh chapter of Numbers is one of those specimen pages from the book of eternity, on which the finger of God has engraved the names of His servants, and the record of their work We believe it is; and if the reader will turn to the twenty-third of second Samuel, and the sixteenth of Romans, he will find two similar pages. In the former, we have the names and the deeds of David’s worthies; in the latter, the names and the deeds of Paul’s friends at Rome. In both we have an illustration of what, we feel persuaded, is true of all the saints of God, and the servants of Christ, from first to last. Each one has his own special place on the roll, and each one his place in the Master’s heart; and all will come out by and by. Amongst David’s mighty men, we have “the first three” – “the three” and “the thirty.” Not one of “the thirty” ever attained a place among “the three;” nor did one of “the three” ever reach to “the first three.”
Nor this only. Every act is faithfully set down; and the substance and style most accurately put before us. We have the name of the man, what he did, and how he did it. All is recorded, with sedulous care and minuteness, by the unerring and impartial pen of the Holy Ghost.
So also, when we turn to that remarkable sample page furnished in Romans 16. we have all about Phebe, what she was and what she did, and what a solid basis she had on which to rest her claim upon the sympathy and succour of the assembly at Rome. Then we have Priscilla and Aquila – the wife put first – and how they had laid down their own necks for the life of the blessed apostle, and earned his thanks and that of all the churches of the Gentiles. Next we have “the well beloved Epaenetus;” and “Mary who bestowed,” not merely labour, but “much labour” on the apostle. It would not have expressed the mind of the Spirit, or the heart of Christ, merely to say that Epaenetus was “beloved,” or that Mary had bestowed “labour.” No; the little adjuncts “well” and “much” were necessary in order to set forth the exact status of each.
But we must not enlarge, and we shall merely call the reader’s attention to verse 12. Why does not the inspired penman place “Tryphena, Tryphosa,” and “the beloved Persis” under one head Why does he not assign them one and the same position? The reason is perfectly beautiful; because he could only say of the two former that they had “laboured in the Lord,” whereas it was due to the latter to add that she had “laboured much in the Lord.” Can anything be more discriminating? It is “the three” – “the first three” – and “the thirty” over again. There is no promiscuous jumbling of names and services together; no haste; no inaccuracy. We are told what each one was, and what he did. Each one gets his own place, and receives his own meed of praise.
And this, be it observed, is a specimen page from the book of eternity. How solemn And yet, how encouraging There is not a single act of service which we render to our Lord that will not be set down in His book; and not only the substance of the act, but the style of it also, for God appreciates style as well as we do. – He loves a cheerful giver, and a cheerful worker, because that is precisely what He is Himself. It was grateful to His heart to see the tide of liberality flowing around His sanctuary from the representatives of the twelve tribes. It was grateful to his heart to mark the actings of David’s worthies, in the day of his rejection. It was grateful to His heart to trace the devoted path of the Priscillas, the Aquilas, and the Phebes of a later date. And, we may add, it is grateful to His heart, in this day of so much lukewarmness and vapid profession, to behold, here and there, a true-hearted lover of Christ, and a devoted worker in His vineyard.
May God’s Spirit stir up our hearts to more thorough devotedness! May the love of Christ constrain us, more and more, to live, not unto ourselves, but unto Him who loved us and washed us from our scarlet sins in His most precious blood, and made us all we are, or ever hope to be.
Fuente: Mackintosh’s Notes on the Pentateuch
Num 7:1-9. Offerings of Wagons and Oxen for the Transport of the Tabernacle.The offerings here mentioned are represented as having been made immediately after the erection of the Tabernacle (1), so that the date implied is a month earlier than that of ch. 1, though the census there described is here presupposed (2). The wagons were to be used only for the conveyance of the hangings and woodwork of the Tabernacle. The Ark, as being more sacred, could only be borne by the Kohathites upon their shoulders. The idea that this, with the other contents of the Tabernacle, was too holy to be transported in wagons, and might be carried only on the shoulders of consecrated Levites, seems to have really been a post-Mosaic development. Even in Davids time the Ark was conveyed in a cart (2Sa 6:3); but the death that befell Uzzah (2Sa 6:6 f.) tended to augment feelings of awe in respect of it, which led to other arrangements (cf. 2Sa 6:13; 2Sa 15:24).
Fuente: Peake’s Commentary on the Bible
OFFERINGS OF THE LEADERS GIVEN TO THE LEVITES
(vs.1-9)
Moses, having completed the setting up of the tabernacle, anointed and consecrated it together with its furnishings and the copper altar outside (v.1). Now in order to be fully prepared for the service of moving the tabernacle from place to place, it was necessary to have ready the means of transportation. The leaders of each tribe therefore contributed an offering for this purpose. Six covered carts were provided, one cart from two leaders, and twelve oxen, one ox for each leader (vs.2-3).
The Lord then instructed Moses to give these to the Levites who required them, so that two carts and four oxen were given to the sons of Gershon, and four carts and eight oxen to the sons of Merari (vs.6-9), for they had twice as much volume to transport as did the sons of Gershon. This is a good reminder to us that when God gives us any service to do for Him He will always supply what is necessary to enable us to carry out that service. The sons of Kohath were not given any carts, for they were required to carry their burdens on their shoulders (v.9). Each service was different, and nothing too difficult for any. Each was to do just what God appointed with the ability and help that God supplied.
THE DEDICATION OFFERING OF JUDAH
(vs.10-17)
Now the leaders of each tribe were called upon to offer on 12 successive days a dedication offering for the altar (vs.10-11). This emphasizes the importance of the altar of burnt offering, which speaks of Christ in His own person sanctifying the value of the sacrifice of Himself. The Lord asks the question in Mat 23:19, “Which is greater, the gift or the altar that sanctifies the gift?” While the gift speaks of the sacrifice Christ made at Calvary, the altar speaks of Christ in His own person, for He is Himself greater that the wonderful work He has done.
Each tribe therefore was to show (symbolically) appreciation for Christ and His sacrifice as each one offered on a different day for the twelve days. Nahshon represented the tribe of Judah, and he brought his offering on the first day.
The silver platter of 130 shekels (just over 4 pounds) and the silver bowl of 70 shekels (over 2 pounds) were filled with fine flour mixed with oil as a grain or meal offering (v.13). The meal offering speaks of Christ in the pure details of His perfect humanity, and the silver of the value of His redemption, which could be the work only of the Man of absolute perfection. “Mixed with oil” reminds us that from His birth the humanity of the Lord Jesus was beautifully permeated by the presence of the Holy Spirit.
The golden pan of ten shekels weighed only 3 ounces, and was full of incense. The gold speaks of the personal Godhead glory of the Lord Jesus, and consistently with this the incense symbolizes the fragrance of the details of His beauty and glory that always rises as a sweet odor to God.
A burnt offering then consisted of three animals, one young bull, one ram and one male lamb (v.15). These speak of the great objective value of the sacrifice of Christ as that which glorifies God for eternity. The bull emphasizes the strength of that sacrifice; the ram, its devotion; and the male lamb, its submission.
Only one kid of the goats was given as a sin offering (v.16), the goat emphasizing the substitutionary character of the sacrifice of Christ, for as the sin offering He took our place in suffering and death.
The peace offering (v.17) involved much more, requiring two oxen, five rams, five male goats and five lambs of the first year. for the peace offering symbolizes the sacrifice of Christ as that which brings believers together with God the Father and with His son Jesus Christ in perfect concord and unity. The two oxen infer fellowship in depending on the strength of Christ’s offering. Five is the number of responsibility, and the five rams, five goats and five male lambs all remind us that the Lord Jesus has taken our responsibility fully upon His great work for us, and blessed in fellowship with Him.
OFFERING OF THE OTHER ELEVEN TRIBES
(vs.18-89)
The offerings of each of the tribes is seen to be identical, so that what is said of Judah’s offering applies equally to all the others. The repetition here may seem unnecessary to us, but God is wiser than we, and has perfect reason for what He includes in His word, whether we understand it or not. Each tribe offered on a different day, but each one the same. At least, God is emphasizing the vitally important fact that all are on an equal footing: one is not to be preferred above another. Certainly this is just as true in the assembly, the church of God today. Different individuals have distinct gifts or distinct functions, yet all are of the same value in the eyes of God, all accepted on the same basis.
The offerings of each tribe being the same indicates that all are on the same standing before God. But besides this, we are to look at all these offering as pictures of Christ. If we specially love a person we do not get weary of looking at pictures of the loved one. Just so, God loves His Son and appreciates being reminded of Him by the pictures that each of the tribes presented. Certainly also God desires that we should never weary of appreciating every picture of His beloved Son that is found in the word of God. At least it will certainly not harm us if we read this chapter through carefully and meditatively.
Verse 89 ends the chapter by speaking of Moses entering the tabernacle to speak with God, and God Himself speaking to Moses from above the mercy seat. This was the only seat in the tabernacle, for it symbolizes the throne of God.
Fuente: Grant’s Commentary on the Bible
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 to the Promised Land ends with chapter 6. The narrative of events that transpired just before the nation began marching resumes with chapter 7. Chronologically, chapters 7-9 precede chapters 1-6.
The offerings at the dedication ch. 7
The presentation this chapter records took place at the time the Israelites dedicated the tabernacle (Num 7:1-2; 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 (Exo 35:4-29), now they showed the same generosity in its dedication." [Note: Sailhamer, p. 379.]
First, the tribes presented six wagons and 12 oxen to carry the materials of the tabernacle (Num 7:1-9). 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. 2Sa 6:3; 2Sa 6:7-8).
|
Day in second year [Note: Allen, p. 757, after G. Wenham, p. 91.] |
Event |
Text |
|
Day 1, first month |
Completion of tabernacle |
Exo 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 (Num 7:10) by each tribal prince (Num 7:12-88). The longest chapter in the Bible is Psalms 119. 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!" [Note: Maarsingh, p. 29.]
"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." [Note: Allen, p. 756.]
The fact that Moses heard God’s voice speaking to him from the most holy place indicates God’s acceptance of these gifts (Num 7:89). Moses, as the representative of the nation, and God, enjoyed a close relationship because of this sacrifice of worship. Evidently Moses heard a voice speaking to him from above the mercy seat, and that voice was God’s.
"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." [Note: Philip, p. 100.]
Note the moral order evidenced in chapters 6 and 7. First there was separation (Num 6:1-12), then worship (Num 6:13-21), then blessing (Num 6:22-27), and then service (ch. 7; cf. Heb 13:12-16).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
SANCTUARY AND PASSOVER
1. THE OFFERINGS OF THE PRINCES
Num 7:1-89
THE opening verses of the chapter seem to imply that immediately after the erection of the tabernacle the gifts of the princes were brought by way of thank offering. The note of time, “on the day that Moses had made an end of setting up the tabernacle,” appears very precise. It has been made a difficulty that, according to the narrative of Exodus, a considerable time had elapsed since the work was finished. But this account of the oblations of the princes, like a good many other ancient records incorporated in the present book, has a place given it from the desire to include everything that seemed to belong to the time of the wilderness. All incidents could not be arranged in consecutive order, because, let us suppose, the Book of Exodus to which this and others properly belonged was already complete. Numbers is the more fragmentary book. The expression, “on the day,” must apparently be taken in a general sense as in Gen 2:4 “These are the generations of the heavens and of the earth in the day that the Lord God made earth and heaven.” In Num 9:15 the same note of time. “on the day that the tabernacle was reared up,” marks the beginning of another reminiscence or tradition. The setting up of the tabernacle and consecration of the altar gave occasion presumably for this manifestation of generosity. But the offerings described could not be provided immediately; they must have taken time to prepare. Golden spoons of ten shekels weight were not to be found ready-made in the camp; nor were the oil and fine flour to be had at a days notice. Of course the gifts might have been prepared in anticipation.
The account of the bringing of the offerings by the princes on twelve successive days, one Sabbath at least included, gives the impression of a festival display. The narrator dwells with some pride on the exhibition of religious zeal and liberality, a fine example set to the people by men in high position. The gifts had not been asked by Moses; they were purely voluntary. Considering the value of precious metals at the time, and the poverty of the Israelites, they were handsome, though not extravagant. It is estimated that the gold and silver of each prince would equal in value about seven hundred and thirty of our shillings, and so the whole amount contributed, without regarding the changed value of the metals, would be equivalent to some four hundred and thirty-eight pounds sterling. In addition there were the fine flour and oil, and the bullocks, rams, lambs, and kids for sacrifice.
It is an obvious remark here that spontaneous liberality has in the very form of the narrative the very highest commendation. Nothing could be more fitted to create in the minds of the people respect for the sanctuary and the worship associated with it than this hearty dedication of their wealth by the heads of the tribes. As the people saw the slow processions moving day by day from the different parts of the camp, and joined in raising their hallelujahs of joy and praise, a spirit of generous devotion would be kindled in many hearts. It appears a singular agreement that each prince of a tribe gave precisely the same as his neighbour. But by this arrangement one was not put to shame by the greater liberality of another. Often, as we know, there is in giving, quite as much of human rivalry as of holy generosity. One must not be outdone by his neighbour, would rather surpass his neighbour. Here all appears to be done in the brotherly spirit.
Does the author of Numbers present an ideal for us to keep in view in our dedication of riches to the service of the Gospel? It was in full accord with the symbolic nature of Hebrew religion that believers should enrich the tabernacle and give its services an air of splendour. Almost the only way for the Israelites to honour God in harmony with their separation from others as His people, was that of making glorious the house in which He set His name, the whole arrangements for sacrifice and festival and priestly ministration. In the temple of Solomon that idea culminated which on this occasion fixed the value and use of the princes gifts. But under Christianity the service of God is the service of mankind. When the thought and labour of the disciples of Christ are devoted to the needs of men there is a tribute to the glory of God. “It has been said-it is true-that a better and more honourable offering is made to our Master in ministry to the poor, in extending the knowledge of His name, in the practice of the virtues by which that name is hallowed, than in material gifts to His temple. Assuredly it is so: woe to all who think that any other kind or manner of offering may in any way take the place of these.” The decoration of the house used for worship, its stateliness and charm, are secondary to the upbuilding of that temple of which believing men and women are the eternal stones, for basement, pillar, and wall. In the development of Judaism the temple with its costly sacrifices and ministries swallowed up the means and enthusiasm of the people. Israel recognised no duty to the outside world. Even its prophets, because they were not identified with the temple worship, were in the main neglected and left to penury. It is a mistaken use of the teaching of the Old Testament to take across its love of splendour in sanctuary and worship, while the spread of Christian truth abroad and among the poor is scantily provided for.
But the liberality of the leaders of the tribes, and of all who in the times of the old covenant gave freely to the support of religion, stands before us today as a noble example. In greater gratitude for a purer faith, a larger hope, we should be more generous. Devoting ourselves first as living sacrifices, holy and acceptable to God, we should count it an honour to give in proportion to our ability. One after another, every prince, every father of a family, every servant of the Lord, to the poorest widow, should bring a becoming gift.
The chapter closes with a verse apparently quite detached from the narrative as well as from what follows, which, however, has a singular importance as embodying the law of the oracle. “And when Moses went into the tent of meeting to speak with Him, then he heard the Voice speaking unto him from above the mercy-seat that was upon the ark of the testimony, from between the two cherubim: and he spake unto Him.” At first this may seem exceedingly anthropomorphic. It is a human voice that is heard by Moses speaking in response to his inquiries. One is there, in the darkness behind the veil, who converses with the prophet as friend communicates with friend. Yet, on reflection, it will be felt that the statement is marked by a grave idealism and has an air of mystery befitting the circumstances. There is no form or visible manifestation, no angel or being in human likeness, representing God. It is only a Voice that is heard. And that Voice, as proceeding from above the mercy-seat which covered the law, is a revelation of what is in harmony with the righteousness and truth, as well as the compassion, of the Unseen God. The separateness of Jehovah is very strikingly suggested. Here only, in this tent of meeting, apart from the common life of humanity, can the one prophet-mediator receive the sacred oracles. And the veil still separates even Moses from the mystic Voice. Yet God is so akin to men that He can use their words, make His message intelligible through Moses to those who are not holy enough to hear for themselves, but are capable of responding in obedient faith.
Whatever is elsewhere said in regard to the Divine communications that were given through Moses must be interpreted by this general statement. The revelations to Israel came in the silence and mystery of this place of audience, when the leader of the people had withdrawn from the bustle and strain of his common tasks. He must be in the exalted mood this highest of all offices requires. With patient, earnest soul he must wait for the Word of God. There is nothing sudden, no violent flash of light on the ecstatic mind. All is calm and grave.