The princes of Israel... brought their offering. Numbers 7:1-4 The offering of the princes W. Attersoll. 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 God's worship, is not to be intermitted until it be brought to perfection. We see this in Ezra 5:1, 2 ; Ezra 6:14 . The like zeal and forwardness we see in Nehemiah 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 ( Nehemiah 2:20 ). 2. If we look back we are not apt to God's kingdom ( Luke 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 ( Luke 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 ( Psalm 92:15 ). ( W. Attersoll. ) Suitable offerings for God's house Bp. Babington. 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 God's 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 God's 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 Grattan Guinness. — 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 don't know," was the reply; "if you could hear him pray you'd 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, you'd think he would give all he is worth.'" The rich man's head dropped, and his eyes filled with tears. He took out his pocket-book, and handed his visitor a liberal contribution. Give them unto the Levites, to every man according to his service. Numbers 7:5-9 Divine bestowment varied and proportionate W. T. Sabine. : — I. THAT GOD'S GIFTS ARE VARIED. 1. Men differ widely in many things — parentage, birthplace, physical vigour, mental capacity, education, spiritual gifts, &c. 2. For many of these differences they are themselves largely accountable. Some are crippled by their own indolence, extravagance, neglect, intemperance; others advance by their thrift, sobriety, perseverance, economy, and indomitable industry, to large influence and wealth. 3. But though the way in which men bear themselves may account for many of the differences between them, there are a thousand discrepancies which cannot be thus explained. No child is born in Alyssinia, or on the banks of the Ganges, or in crowded London because it wills it. Men are sick without being to blame for it, and women poor through no fault of their own. We must refer these problems to the Divine sovereignty. There is no other solution for many of life's mysteries. "Even so Father, for so it seemed good in Thy sight." If Gershon and Kohath complain that Merari has more than they, Moses' sufficient answer will be, "God ordained it so." 4. This truth, apprehended and believed, would destroy a thousand seeds of discontent, envy, and socialistic heresy. It is God who bestows wealth ( Deuteronomy 8:18 ), honours ( Psalm 75:6, 7 ), power ( Romans 13:1 ). We receive gracefully the assignment of an earthly superior; why not as gracefully what God appoints? II. GOD'S GIFTS ARE PROPORTIONATE. In each case He proportions the means of transportation to the burden assigned. 1. That which is well proportioned is not excessive. This is true of a book, speech, building; eminently true of God's work. God is bountiful, but never wasteful. We possess no talents or opportunities to be counted superfluous. Christ's sufferings are proportioned to the sinner's guilt. 2. Not defective.(1) Let those who are called to trust in Christ remember that His sacrifice, if indispensable, is also fully sufficient.(2) Let Christian workers remember that with the call will come the qualifications. ( W. T. Sabine. ) Endowments and requirements W. G. Thrall. I. AS MOSES APPOINTED TO THE SONS OF LEVI CERTAIN FACILITIES, SO THE CREATOR HAS ENDOWED MAN WITH CERTAIN CAPABILITIES FOR WORK IN HIS SERVICE. 1. Understanding. 2. Invention. 3. Will-power. 4. Judgment. 5. Affections. 6. Physical organs. II. AS MOSES REQUIRED THE SONS OF LEVI TO USE THEIR FACILITIES, SO GOD DEMANDS THE EXERCISE OF OUR CAPABILITIES. 1. Yet how much indifference on the part of man in exercising and developing his faculties in useful and honourable employment! Many, instead of gaining their livelihood in the intended way, by the sweat of their face, study all manner of trickery and sin to satisfy their wants. 2. And how many professing Christians become so absorbed in worldly affairs as to neglect the business of the soul. God has claims superior to all claims of the world. III. GOD'S REQUIREMENTS ARE NO GREATER THAN OUR ENDOWMENTS. If we cannot give thousands, we can at least devote our "two mites." A beautifully tinted leaf in the wood cannot be seen at a distance, yet it contributes its part to the glorious autumnal picture. IV. MAN MUST USE HIS CAPABILITIES ACCORDING TO DIVINE APPOINTMENT. It is a solemn thing to trifle with the plans of God. Every man has a special power or gift, and "he who lives by other laws than those that wrapt his genius at his birth," defeats, in a measure, the object of his creation. ( W. G. Thrall. ) An ancient offering, and its modern lessons W. Jones. I. THEY WHO HOLD THE MOST HONOURABLE POSITIONS SHOULD BE MOST LIBERAL IN CONTRIBUTIONS TO WORTHY OBJECTS. II. THEY WHO ARE NOT ENTIRELY ENGAGED IN RELIGIOUS MINISTRIES SHOULD SEEK TO HELP THOSE WHO ARE SO ENGAGED. III. GOD IS GRACIOUSLY PLEASED TO ACCEPT OF MAN'S OFFERINGS. IV. GIFTS FOR RELIGIOUS PURPOSES SHOULD BE USED IN ACCORDANCE WITH THE WILL OF GOD. V. IN THE DIVINE ARRANGEMENTS HELP IS GRANTED UNTO MEN ACCORDING TO THEIR RESPECTIVE NEEDS. ( W. Jones. ) The princes offered for dedicating of the altar. Numbers 7:10-89 Such as have greatest blessings and gifts W. Attersoll. We heard before of the offering performed jointly by the princes, now let us see the offerings which they brought severally. For besides the chariots and the oxen, each of these great commanders of the people offered unto God for His service in the tabernacle a charger of fine silver weighing 130 shekels, a silver bowl of 70 shekels, and one spoon of ten shekels of gold full of incense, all which they performed at the same time when the altar was dedicated to God by Aaron, and before they marched from Sinai toward their conquest of the promised land. The weight of all the 12 silver chargers and the 12 silver bowls amounted unto 2,400 shekels of silver, and the weight of gold in the incense spoons did amount to 120 shekels of gold, which maketh of shekels of silver 1,200, every shekel of gold valuing ten of silver, so that the whole sum which they offered at this time was about 420 pounds sterling. These princes offered before with men and women, yet now they come again and think they can never do enough toward the furtherance of the tabernacle and the worship of God. 1. The doctrine from hence is that they which have most outward blessings and greatest ability must be most forward in God's worship and service. In Ezra it appeareth, they "all gave according to their ability" (Numbers 2:69). The chief of the fathers, when they came to the house of the Lord, offered freely for the house of God to set it up in his place. So in Nehemiah it appeareth how bountiful he and the princes and the people were. "They gave much silver and gold to finish the work of the Lord." The examples of David and Solomon in this kind are very evident and apparent, for the which one of them prepared to the work, and the other employed and bestowed upon the work is exceeding great, as appeareth in the holy history ( 1 Chronicles 18:11 , &c.). And so much the rather we should employ our blessings and gifts to the service of God, and so give them after a sort to Him that gave them first unto us, because it is a sign that our affection is set upon the worship of God, and an assurance to our own hearts that we love Him and His house ( 1 Chronicles 29:3, 4 ). 2. Every one is bound to glorify God with his riches, knowing that they are but stewards and dispensers of them, of which they must give an account unto God ( Luke 16:2 ). To this end hath God bestowed them, and to this end we have received them, and therefore to this end they should be employed. 3. This is a certain rule that "To whomsoever much is given, of him shall much be required" ( Luke 12:48 ). He that hath little committed unto him hath the less account and shorter reckoning to make, but to whom men have committed much, of him they will require more; so is it with God, if He have left us five talents He will ask five of us again. First, this serveth to reprove the forgetfulness and thankfulness of such as never consider the end wherefore God hath blessed them, giving .themselves wholly to carnal liberty and security, and so are more backward in good things than if they had never received so many and so great blessings from God. Secondly, it reproveth all idle and negligent teachers who have received many good gifts and graces profitable for the Church of God, and yet never use them, like the covetous person who hoardeth up great treasures, but suffereth no man to be the better for them: like the sluggish servant in the parable, or like unto those that cover the candle under a bushel that it can give no light unto them that are in the house. Wherefore hath God given greater gifts but that such should take greater pains? How many are there that desire great livings, but they do not desire to bestow great labour among them? Our reward shall not be according to our gifts, but according to our labours. Lastly, seeing such as have received outward blessings ought to be most forward to do good with them, we must know that thus also it ought to be in spiritual blessings. ( W. Attersoll. ) The princes' offerings for the dedication of the altar W. Jones. I. THE SIGNIFICANCE OF THE OFFERINGS FOR THE DEDICATION OF THE ALTAR. 1. Their offerings express the sense 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. There are certain mercies which all men have in common; certain Divine gifts bestowed upon all men; Christ "died for all" men; and there are certain obligations to God in which all men share. 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. 3. Their offerings express symbolically the great truths taught by the different sacrifices. II. THE SIGNIFICANCE OF THE RECORD OF THE OFFERINGS FOR THE DEDICATION OF THE ALTAR. 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." 2. The permanence of good works. 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.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. ( W. Jones. ) Rich givers and rich gifts I. THE PRINCES AND GREAT MEN WERE FIRST AND FOREMOST IN THE SERVICE OF GOD. Those who are entitled to precedence should go before in good works. II. THE OFFERINGS THEY BROUGHT WERE VERY RICH AND VALUABLE. In works of piety and charity we ought to be generous according to our ability. He that is the best should be served with the best we have. III. 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. God appointed that it should thus he done on several days. 1. That the solemnity might be prolonged, and so might be universally taken notice of by all Israel, and the remembrance of it more effectually preserved. 2. That an equal honour might thereby be put upon each several tribe. In Aaron's breastplate each had his precious stone, so in this offering each had his day. 3. Thus it would be done more decently and in order. God's work should not be done confusedly and in a hurry. Take time and we shall have done the sooner, or at least we shall have done the better. 4. God hereby signified how well pleased He is, and how well pleased we should be, with the exercises of piety and devotion. The repetition of them should be a continued 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 snuff at it, nor call it a task and a burden. 5. The priest and Levites having this occasion to offer the same sacrifices, and those some of every sort every day for so many days together, would have their hands well set in, and would be well versed in the laws concerning them. 6. The peace-offerings were all to be eaten the same day they were offered; and two oxen, five rams, five he-goats, and five lambs were enough for one day's festival. Had there been more, especially if all had been brought of a day, there might have been danger of excess. The virtue of temperance must not be left under the pretence of the religion of feasting. IV. All their offerings were exactly the same, WITHOUT ANY VARIATION, though it is probable the princes were not all alike rich, nor the tribes neither; 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. V. NASHON THE PRINCE OF THE TRIBE OF JUDAH OFFERED FIRST BECAUSE GOD HAD GIVEN THAT TRIBE THE FIRST POST OF HONOUR in the camp, and the rest of the tribes acquiesced, and offered in the same order that God had appointed them to encamp. Judah, of which tribe Christ came, first; and then the rest. Thus, in the dedication of souls to God every man is presented in his own order, "Christ the first-fruits" ( 1 Corinthians 15:23 ). VI. 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 all acts of piety and charity, by letting us know that what is so given is lent to the Lord, and He carefully books it with every one's name prefixed to his gift because what is so given He will pay it again, and even a cup of cold water shall have its reward. He is not unrighteous to forget either the cost or labour of love ( Hebrews 6:10 ). We find Christ taking particular notice what was cast into the treasury ( Mark 12:41 ). Though what is offered be but little, while it is according to our ability, though it be a contribution to the charity of others, yet it shall be recorded that it may be recompensed in the resurrection of the just. VII. THE SUM TOTAL IS ADDED AT THE FOOT OF THE ACCOUNT (vers. 84, 88) to show how well pleased God was with the mention of His free-will offerings, and what a great deal it amounted to in the whole, when every prince brought in his quota. How greatly would the sanctuary of God be enriched and beautified if all would in their places do their part towards it by exemplary purity and devotion, extensive charity, and universal usefulness? ( Matthew Henry, D. D. . ) The support of religious institutions D. Lloyd. This dedication of the altar — I. SUGGESTS TO US SOME OF THE RESPONSIBILITIES OF THE WEALTHY. Wealth is a talent. 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. 2. To take the lead in doing good — to 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 others from doing so. II. IS A STRIKING ILLUSTRATION OF THE VOLUNTARY PRINCIPLE. 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. 3. God is greatly pleased with it. Read ver. 89 with the text. He approves —(1) Because voluntary giving evinces real interest in His work-shows that it is done from love. The free-will offering is a good gauge of the people's 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. ( D. Lloyd. ) He heard the voice of One speaking unto him. The condescension of God, and the privileges of man W. Jones. I. THE GREAT CONDESCENSION OF GOD. 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. He specially manifests Himself to man in His house. 2. The grand medium through which He speaks. The mercy-seat: an illustration, perhaps a type, of the Lord Jesus Christ. He is the true Mercy-seat ( Romans 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 ( Hebrews 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. II. THE GREAT PRIVILEGES OF MAN. 1. We may speak unto God. 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. 2. We may receive communications from God. 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, &c. III. THE CONSEQUENT DUTY OF MAN. 1. To wait upon God in His house. 2. To address God in His house. 3. To listen for the voice of God in His house. ( W. Jones. ) Indications of the Incarnation By this we may know that God hears and accepts our prayers, if He gives us grace to hear and receive His Word, for thus our communion with Him is maintained. I know not why we may not suppose that upon each of the days on which these offerings were brought, probably while the priests and offerers were feasting upon the peace-offerings, Moses was in the tabernacle receiving some of these laws and orders which we have already met with in this and the foregoing book. Bishop Patrick observes that God's speaking to Moses thus by an audible articulate voice, as if He had been clothed with a body, might be looked upon as an earnest of the Incarnation of the Son of God in the fulness of time, when the Word should be made flesh and speak in the language of the sons of men. For however God at sundry times, and in divers manners, spake unto the fathers, He has in these last days spoken unto us by His Son. And that He that now spake to Moses, as the Shechinah or Divine majesty from between the cherubims, was the eternal Word, the second person in the Trinity, was the pious conjecture of many of the ancients. For all God's communion with man is by His Son, by whom He made the world and rules the Church; and who is the same yesterday, to-day, and for ever. ( Matthew Henry, D. D. . ) The speech of the Divine Spirit Professor Gess. It is told of Claus Harms, the preacher who was most blessed in the first half of our century, that he related to a Quaker how much daily he had to speak. The Quaker listened, and when Brother Harms had finished his narration, he asked, "Brother Harms, if thou speakest so much, when art thou quiet? and when doth the Spirit of God speak to thee?" Harms was so impressed, that from that day forward he passed a certain portion of each day in retirement. ( Professor Gess. ) Communion with God Standing by the telegraph wires one may often hear the mystic wailing and sighing of the winds among them, like the strains of an AEolian harp, but one knows nothing of the message which is flashing along them. Joyous may be the inner language of those wires, swift as the lightning, far reaching and full of meaning, but a stranger intermeddles not therewith. Fit emblem of the believer's inner life; men hear our notes of outward sorrow wrung from us by external circumstances, but the message of celestial peace, the Divine communings with a better land, the swift heart-throbs of heaven-born desire, they cannot perceive; man sees but the outer manhood, but the life hidden with Christ in God flesh and blood cannot discern. Communion with God A converted heathen said, "I open my Bible and God talks with me; I close my Bible and then I talk with God." The ear of the heart "I talk to Him until I fall asleep," she (Madame Louise) said. I asked whether He answered her. "Oh, yes," she replied; "the ear of my heart hears His answer."

Benson Commentary 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; Numbers 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, Exodus 40:17-18 . Here we may observe, as in many other places, particularly Genesis 2:4 ; Genesis 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 Numbers 7:84 ; Numbers 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. Numbers 7:2 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: Numbers 7:2-3 . The princes of Israel — The heads or chiefs of the several tribes, mentioned Numbers 1:5-16 . Offered — In the manner, and on the days hereafter mentioned. Before the Lord — That is, they were presented to God at the door of the tabernacle, as it follows; six covered wagons — Wagons that were covered above, for the convenience of carrying the heavier parts of the tabernacle, and preserving them from the injuries of the weather. They were probably very rich and sumptuous, since two of the great men joined in the present of one wagon. Numbers 7:3 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. Numbers 7:4 And the LORD spake unto Moses, saying, Numbers 7:5 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. Numbers 7:5-8 . According to his service — More or fewer, as the nature of their service, and of the things to be carried required. And as the Gershonites had the less burdensome things to carry, ( Numbers 4:25 ,) they had the fewer carriages allowed them. Four wagons to the sons of Merari — Proportionable to their great burden, Numbers 4:28 ; Numbers 4:33 . Under the hand (or inspection) of Ithamar — For he had the care both of the Gershonites and Merarites, Numbers 4:28 ; Numbers 4:33 . Numbers 7:6 And Moses took the wagons and the oxen, and gave them unto the Levites. Numbers 7:7 Two wagons and four oxen he gave unto the sons of Gershon, according to their service: Numbers 7:8 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. Numbers 7:9 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. Numbers 7:9 . Because of the sanctuary, &c. — The Seventy translate it more literally, Because they have the service of the holy things, (that is, of the ark, Numbers 4:5 ; Numbers 4:15 .) They shall carry it upon their shoulders — This way of carrying the ark was both for greater dignity, on account of the superior holiness and value of it, and its contents and appurtenances, and that the structure of it might not be discomposed, as it might have been by the shaking of a wagon. Numbers 7:10 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. Numbers 7:10 . For the dedicating of the altar — Both of burnt-offerings and of incense, as appears from the matter of the offerings here said to be made. This is not meant of the first dedication of them, for they had been dedicated or consecrated before this time by Moses and Aaron, with solemn ceremonies which lasted seven days; ( Exodus 29:37 ; Leviticus 8:11 ;) but for a further dedication of them, or the first application of them to their proper uses, these being the first offerings that were made for any particular persons or tribes. In the day — That is about the time when it was anointed. Numbers 7:11 And the LORD said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar. Numbers 7:11 . Each prince in his day — Thus the dedication continued no less than twelve days, which made it very solemn, and gave to every tribe an opportunity, by its representative, to express their devotion and reverence to God, and to receive tokens of gracious acceptance From him. And in this offering they followed the order of their camp, and not of their birth. Numbers 7:12 And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah: Numbers 7:13 And his offering was one silver charger, the weight thereof was an 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: Numbers 7:13-14 . One silver charger — This charger, or broad dish, appears to have been for the use of the altar of burnt-offering in the court of the tabernacle; for all the vessels of the sanctuary were of gold. The use of it seems to have been for receiving the flesh which was offered at the altar, or the fine flour for the meat-offering. Its weight was a hundred and thirty shekels, or about sixty-five ounces. The bowl, again, was for receiving the blood, and it weighed seventy shekels, or about thirty-five ounces. One spoon often shekels of gold — Both the metal and what was in it show this spoon to have been for the use of the golden altar. Numbers 7:14 One spoon of ten shekels of gold, full of incense: Numbers 7:15 One young bullock, one ram, one lamb of the first year, for a burnt offering: Numbers 7:15-16 . One young bullock — As these sacrifices were so many, it is probable that the rest of the great men of the tribe of Judah joined with Nahshon in their contributions toward them, and that he offered in their names. And the same is to be observed as to the offerings of the other chiefs. For a burnt-offering — This signified their dedicating themselves wholly to God; see on Leviticus 1:3 . For a sin-offering — As an acknowledgment of their sinfulness before God, and a sign of their application to his mercy for pardon. Though the sin-offering is here mentioned after the burnt-offering, yet it was commonly offered first, it being most fit that men should begin their religious addresses to God with acts of humiliation, and expressions of repentance. See on Leviticus 8:22 . Numbers 7:16 One kid of the goats for a sin offering: Numbers 7:17 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. Numbers 7:17 . Peace-offerings — This sacrifice was the last, and on a part of it the people feasted, in token of communion and reconciliation with God in consequence of their renewed repentance and dedication of themselves, signified by the former sacrifices. See on Leviticus 3:1 . Numbers 7:18 On the second day Nethaneel the son of Zuar, prince of Issachar, did offer: Numbers 7:19 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: Numbers 7:20 One spoon of gold of ten shekels , full of incense: Numbers 7:21 One young bullock, one ram, one lamb of the first year, for a burnt offering: Numbers 7:22 One kid of the goats for a sin offering: Numbers 7:23 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. Numbers 7:24 On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer : Numbers 7:25 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: Numbers 7:26 One golden spoon of ten shekels , full of incense: Numbers 7:27 One young bullock, one ram, one lamb of the first year, for a burnt offering: Numbers 7:28 One kid of the goats for a sin offering: Numbers 7:29 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. Numbers 7:30 On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer : Numbers 7:31 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: Numbers 7:32 One golden spoon of ten shekels , full of incense: Numbers 7:33 One young bullock, one ram, one lamb of the first year, for a burnt offering: Numbers 7:34 One kid of the goats for a sin offering: Numbers 7:35 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. Numbers 7:36 On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer : Numbers 7:37 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: Numbers 7:38 One golden spoon of ten shekels , full of incense: Numbers 7:39 One young bullock, one ram, one lamb of the first year, for a burnt offering: Numbers 7:40 One kid of the goats for a sin offering: Numbers 7:41 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. Numbers 7:42 On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered : Numbers 7:43 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: Numbers 7:44 One golden spoon of ten shekels , full of incense: Numbers 7:45 One young bullock, one ram, one lamb of the first year, for a burnt offering: Numbers 7:46 One kid of the goats for a sin offering: Numbers 7:47 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. Numbers 7:48 On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered : Numbers 7:49 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: Numbers 7:50 One golden spoon of ten shekels , full of incense: Numbers 7:51 One young bullock, one ram, one lamb of the first year, for a burnt offering: Numbers 7:52 One kid of the goats for a sin offering: Numbers 7:53 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. Numbers 7:54 On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh: Numbers 7:55 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: Numbers 7:56 One golden spoon of ten shekels , full of incense: Numbers 7:57 One young bullock, one ram, one lamb of the first year, for a burnt offering: Numbers 7:58 One kid of the goats for a sin offering: Numbers 7:59 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. Numbers 7:60 On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered : Numbers 7:61 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: Numbers 7:62 One golden spoon of ten shekels , full of incense: Numbers 7:63 One young bullock, one ram, one lamb of the first year, for a burnt offering: Numbers 7:64 One kid of the goats for a sin offering: Numbers 7:65 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. Numbers 7:66 On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered : Numbers 7:67 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: Numbers 7:68 One golden spoon of ten shekels , full of incense: Numbers 7:69 One young bullock, one ram, one lamb of the first year, for a burnt offering: Numbers 7:70 One kid of the goats for a sin offering: Numbers 7:71 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. Numbers 7:72 On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered : Numbers 7:73 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: Numbers 7:74 One golden spoon of ten shekels , full of incense: Numbers 7:75 One young bullock, one ram, one lamb of the first year, for a burnt offering: Numbers 7:76 One kid of the goats for a sin offering: Numbers 7:77 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. Numbers 7:78 On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered : Numbers 7:79 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: Numbers 7:80 One golden spoon of ten shekels , full of incense: Numbers 7:81 One young bullock, one ram, one lamb of the first year, for a burnt offering: Numbers 7:82 One kid of the goats for a sin offering: Numbers 7:83 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. Numbers 7:84 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: Numbers 7:85 Each charger of silver weighing an hundred and thirty shekels , each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels , after the shekel of the sanctuary: Numbers 7:85 . Two thousand and four hundred shekels — That is, about twelve hundred Roman ounces, or a hundred pounds troy. The whole weight is thus accurately set down by Moses, that the priests might know exactly how much gold and silver they had received, and that none of it might be sacrilegiously purloined. Numbers 7:86 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 . Numbers 7:87 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. Numbers 7:87-88 . Their meat-offering — Which was not mentioned before, because it was sufficiently understood from the law which required it. After it was anointed — Which words are very conveniently added to explain in what sense he had so often said that this was done in the day when it was anointed — Namely, not exactly, but in a latitude, a little after it was anointed. Numbers 7:88 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. Numbers 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. Numbers 7:89 . To speak with him — To consult God upon occasion. The voice of one speaking from off the mercy-seat — Which Moses, standing without the veil, could easily hear. And this seems to be added in this place to show that when men had done their part, God was not wanting in the performance of his part and promise. It also explains the manner how God communicated his will to Moses, not by some impression upon his mind in a vision, or by representing things to him in a dream; but by a clear and distinct voice, which he heard of one speaking to him from between the cherubim, though, at the same time, he saw no image or similitude. Thus we are to understand these expressions of God’s speaking from the mercy- seat, ( Exodus 25:22 ; Leviticus 1:1 ,) and his calling to particular persons, Numbers 12:4-5 . And hence it is, that the most holy place, where the ark and mercy-seat were, whence the divine voice proceeded, is called Debir, the oracle, 1 Kings 6:23 . We may observe further here, that God’s speaking thus to Moses by an audible voice, as if he had been clothed with a body, was an earnest of the incarnation of the Son of God, when in the fulness of time the Word should be made flesh, and speak in the language of the sons of men. That he who spake to Moses was the Eternal Word, was the belief of many of the ancients. For all God’s communion with man is by his Son, who is the same yesterday, to-day, and for ever. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 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; SANCTUARY AND PASSOVER 1. THE OFFERINGS OF THE PRINCES Numbers 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 Genesis 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 Numbers 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 day’s 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. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.