TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 7:10–89. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of the great solemnity of dedicating the altars, both that of burnt-offerings and that of incense; they had been sanctified before, when they were anointed (Lev 8:10, Lev 8:11), but now they were handselled, as it were, by the princes, with their free-will offerings. They began the use of them with rich presents, great expressions of joy and gladness, and extraordinary respect to those tokens of God's presence with them. Now observe here,
I.That the princes and great men were first and forwardest in the service of God.
Those that are entitled to precedency should go before in good works, and that is true honour. Here is an example to the nobility and gentry, those that are in authority and of the first rank in their country; they ought to improve their honour and power, their estate and interest, for the promoting of religion, and the service of God, in the places where they live. It is justly expected that those who have more than others should do more good than others with what they have, else they are unfaithful stewards, and will not make up their account with joy. Nay, great men must not only with their wealth and power assist and protect those that serve God, but they must make conscience of being devout and religious themselves, and employing themselves in the exercises of piety, which will greatly redound to the honour of God (Psa 138:4, Psa 138:5), and have a good influence upon others, who will be the more easily persuaded to acts of devotion when they see them thus brought into reputation. It is certain that the greatest of men is less than the least of the ordinances of God; nor are the meanest services of religion any disparagement to those that make the greatest figure in the world.
II.The offerings they brought were very rich and valuable, so rich that some think there was not so great a difference in estate between them and others as that they were able to bear the expense of them themselves, but that the heads of each tribe contributed to the offering which their prince brought.
1.They brought some things to remain for standing service, twelve large silver dishes, each about sixty ounces weight, as many large silver cups, or bowls, of about thirty-five ounces - the former to be used for the meat-offerings, the latter for the drink-offerings - the former for the flesh of the sacrifices, the latter for the blood. The latter was God's table (as it were), and it was fit that so great a King should be served in plate. The golden spoons being filled with incense were intended, it is probable, for the service of the golden altar, for both the altars were anointed at the same time. Note, In works of piety and charity we ought to be generous according as our ability is. He that is the best should be served with the best we have. The Israelites indeed might well afford to part with their gold and silver in abundance to the service of the sanctuary, for they needed it not to buy meat and victual their camp, being daily fed with bread from heaven; nor did they need it to buy land, or pay their army, for they were shortly to be put in possession of Canaan.
2.They brought some things to be used immediately, offerings of each sort, burnt-offerings, sin-offerings, and a great many peace-offerings (on part of which they were to feast with their friends), and the meat-offerings that were to be annexed to them. Hereby they signified their thankful acceptance of, and cheerful submission to, all those laws concerning the sacrifices which God had lately by Moses delivered to them. And, though it was a time of joy and rejoicing, yet it is observable that still in the midst of their sacrifices we find a sin-offering. Since in our best services we are conscious to ourselves that there is a mixture of sin, it is fit that there should be even in our most joyful services a mixture of repentance. In all our approaches to God, we must by faith have an eye to Christ as the great sin-offering, and make mention of him.
3.They brought their offerings each on a separate day, in the order that they had been lately put into, so that the solemnity lasted twelve days. So God appointed (Num 7:11): They shall bring their offering, each prince on his day, and so they did. One sabbath must needs fall within the twelve days, if not two, but it should seem they did not intermit on the sabbath, for it was holy work, proper enough for a holy day. God appointed that it should thus be done on several days,
(1.)That solemnity might be prolonged, and so might be universally taken notice of by all Israel, and the remembrance of it more effectually preserved.
(2.)That an equal honour might thereby be put upon each tribe respectively; in Aaron's breast-plate each had his precious stone, so in this offering each had his day.
(3.)Thus it would be done more decently and in order; God's work should not be done confusedly, and in a hurry; take time, and we shall have done the sooner, or at least we shall have done the better.
(4.)God hereby signified how much pleased he is, and how much pleased we should be, with the exercises of piety and devotion. The repetition of them should be a continual pleasure to us, and we must not be weary of well doing. If extraordinary service be required to be done for twelve days together, we must not shrink from it, nor call it a task and a burden.
(5.)The priests and Levites, having this occasion to offer the same sacrifices, and those some of every sort, every day, for so many days together, would have their hands well set in, and would be well versed in the laws concerning them.
(6.)The peace-offerings were all to be eaten the same day they were offered, and two oxen, five rams, five he-goats, and five lambs, were enough for one day's festival; had there been more, especially if all had been brought on one day, there might have been danger of excess. The virtue of temperance must not be left, under pretence of the religion of feasting.
4.All their offerings were exactly the same, without any variation, though it is probable that neither the princes nor the tribes were all alike rich; but thus it was intimated that all the tribes of Israel had an equal share in the altar, and an equal interest in the sacrifices that were offered upon it. Though one tribe was posted more honourably in the camp than another, yet they and their services were all alike acceptable to God. Nor must we have faith of our Lord Jesus Christ with respect to persons, Jam 2:1.
5.Nahshon, the prince of the tribe of Judah, offered first, because God had given that tribe the first post of honour in the camp; and the rest of the tribes acquiesced, and offered in the same order in which God had appointed them to encamp. Judah, of which tribe Christ came, first, and then the rest; thus, in the dedication of souls to God, every man is presented in his own order, Christ the first-fruits, Co1 15:23. Some observe that Nahshon is the only one that is not expressly called a prince (Num 7:12), which the Jews give this account of: he is not called a prince, that he might not be puffed up because he offered first; and all the others are called princes because they (though some of them of the elder house) submitted, and offered after him. Or, because the title of prince of Judah did more properly belong to Christ, for unto him shall the gathering of the people be.
6.Though the offerings were all the same, yet the account of them is repeated at large for each tribe, in the same words. We are sure there are no vain repetitions in scripture; what then shall we make of these repetitions? Might it not have served to say of this noble jury that the same offering which their foreman brought each on his day brought likewise? No, God would have it specified for each tribe: and why so?
(1.)It was for the encouragement of these princes, and of their respective tribes, that each of their offerings being recorded at large no slight might seem to be put upon them; for rich and poor meet together before God.
(2.)It was for the encouragement of all generous acts of piety and charity, by letting us know that what is so given is lent to the Lord, and he carefully records it, with every one's name prefixed to his gift, because what is so given he will pay again, and even a cup of cold water shall have its reward. He is not unrighteous, to forget either the cost or the labour of love, Heb 6:10. We find Christ taking particular notice of what was cast into the treasury, Mar 12:41. Though what is offered be but little, though it be a contribution to the charity of others, yet if it be according to our ability it shall be recorded, that it may be recompensed in the resurrection of the just.
7.The sum total is added at the foot of the account (Num 7:84-88), to show how much God was pleased with the mention of his freewill-offerings, and what a great deal they amounted to in the whole, when every prince brought in his quota! How greatly would the sanctuary of God be enriched and beautified if all would in their places do their part towards it, by exemplary purity and devotion, extensive charity, and universal usefulness!
8.God signified his gracious acceptance of these presents that were brought him, by speaking familiarly to Moses, as a man speaks to his friend, from off the mercy-seat (Num 7:89, Num 12:8); and in speaking to him he did in effect speak to all Israel, showing them this token for good, Psa 103:7. Note, By this we may know that God hears and accepts our prayers if he gives us grace to hear and receive his word, for thus our communion with him is maintained and kept up. I know not why we may not suppose that upon each of the days on which these offerings were brought (probably while the priests and offerers were feasting upon the peace-offerings) Moses was in the tabernacle, receiving some of those laws and orders which we have already met with in this and the foregoing book. And here the excellent bishop Patrick observes that God's speaking to Moses thus by an audible articulate voice, as if he had been clothed with a holy body, might be looked upon as an earnest of the incarnation of the Son of God in the fulness of time, when the Word should be made flesh, and speak in the language of the sons of men. For, however God at sundry times and in divers manners spoke unto the fathers, he has in these last days spoken unto us by his Son. And that he who now spoke to Moses, as the shechinah or divine Majesty, from between the cherubim, was the eternal Word, the second person in the Trinity, was the pious conjecture of many of the ancients; for all God's communion with man is by his Son, by whom he made the world, and rules the church, and who is the same yesterday, today, and for ever.
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Summary
The extensive account of the dedication offerings brought by the tribal leaders for the newly consecrated altar of the Tabernacle highlights the immediate and significant participation of the princes in establishing the sacrificial system, underscoring the importance of leadership, corporate worship, and the meticulous adherence to divine commands in setting apart sacred spaces for communion with God. It emphasizes the spiritual readiness and communal commitment to God's dwelling among His people in the wilderness.
Context
Literary Context
Numbers 7:10 serves as the pivotal opening to a lengthy and detailed narrative (Numbers 7:10-88) that meticulously records the dedication offerings presented by each of the twelve tribal princes over twelve consecutive days. This chapter immediately follows the completion, erection, and anointing of the Tabernacle and its furnishings, as commanded and described in Exodus 40. The preceding chapters in Numbers (1-6) focus on the meticulous organization of the Israelite camp, the census of the fighting men, and various laws concerning ritual purity, the Nazirite vow, and the duties of the Levites—all preparatory steps for the nation's journey and proper worship. The offerings in Numbers 7 are a direct and obedient response to God's command to consecrate the Tabernacle for sacred service, thereby establishing the practical means for atonement and communion with God in the wilderness. The repetitive, tribe-by-tribe recounting of the offerings underscores the thoroughness of their obedience, the corporate nature of their devotion, and the divine order being established.
Historical & Cultural Context
At this juncture in Israel's history, they are encamped at Mount Sinai, having recently entered into the Mosaic Covenant, received the Law, and completed the construction of the Tabernacle. The Tabernacle, a portable sanctuary, was the tangible symbol of God's covenant presence dwelling among His people. The altar, specifically the bronze altar for burnt offerings located in the outer court, was the central piece of furniture for the sacrificial system, which was critical for atoning for sin and allowing a sinful people to approach a holy God. The act of anointing with oil, as divinely commanded in Exodus 30:22-29, was a widespread practice in the ancient Near East for consecrating objects or persons for sacred use. However, for Israel, it carried the unique significance of divine appointment and holiness, marking the object as Yahweh's exclusive property. The "princes" (nâsîyʼ) were the divinely appointed heads of the twelve tribes, holding significant authority and responsibility in leading the nation. Their offerings were a public demonstration of their commitment and the nation's collective devotion to God's newly established system of worship, setting a precedent for all future generations.
Key Themes
Numbers 7:10 significantly contributes to several overarching themes within the book of Numbers and the Pentateuch. Firstly, it highlights the theme of Divine Presence and Holiness, emphasizing that God's dwelling among His people necessitates meticulous adherence to His commands regarding sacred space and worship. The consecrated altar is the focal point for approaching a holy God. Secondly, the verse underscores Obedience and Covenant Faithfulness, as the princes' immediate and specific offerings directly fulfill God's instructions for the Tabernacle's dedication, demonstrating Israel's commitment to the covenant established at Sinai (Exodus 24:7-8). Thirdly, it exemplifies Leadership and Corporate Responsibility, showcasing the vital role of the tribal leaders in initiating and guiding the nation in acts of worship and provision. Their actions set a powerful example for the entire community, as seen in the communal effort for the Tabernacle's construction in Exodus 35:20-29). Finally, it foreshadows the Sacrificial System and Atonement, establishing the practical means through which Israel could deal with sin and maintain their relationship with God, a system that ultimately pointed to the perfect sacrifice of Christ.
Exposition and Analysis
Key Word Analysis
From a root meaning "to lift up" or "to bear," this term literally means "an exalted one." It refers to the tribal leaders or chiefs, those who held positions of authority and prominence within the Israelite community. In this context, it emphasizes their leadership role and the corporate nature of the dedication. Their offering was not a private act but a public, authoritative demonstration on behalf of their respective tribes, signifying the nation's collective commitment.
This primitive root means "to approach" or "to bring near." In the context of worship, it specifically denotes the act of bringing a sacrifice or gift near to the altar or to God. It implies an intentional act of drawing near to the divine, suggesting not merely a presentation but a relational act of worship and communion. The princes' act was therefore one of facilitating access to God through the prescribed means.
Derived from a root meaning "to initiate" or "to train," this noun refers to the formal consecration, inauguration, or dedication of a sacred object or building. It signifies the act of setting something apart for a holy purpose, making it exclusive for divine service. Here, it marks the altar's transition from a mere construction to a divinely appointed instrument of worship, consecrated for its sacred function in the sacrificial system.
This primitive root means "to rub with oil" or "to smear." In a religious context, it refers to the symbolic act of consecration, where an object or person is set apart by God, often imbued with His presence, authority, or Spirit, and designated for a specific holy purpose. For the altar, anointing made it holy and fit for God's service, signifying that it was now divinely approved and empowered for its sacred function, ready to receive offerings.
Verse Breakdown
"¶ And the princes offered"
This opening clause immediately identifies the principal agents of the action: the "princes" or tribal leaders. Their prominent role signifies that this was a corporate act of leadership, demonstrating their initiative and responsibility in establishing the nation's worship life. Their offering was a public and authoritative act, setting an example for the entire community in their devotion to God's commands.
"for dedicating of the altar"
This clarifies the specific purpose of their offering. It was not a casual gift but an act directly tied to the formal consecration and inauguration of the altar. This act was crucial, as the altar was the central place for sacrifices, essential for atonement and communion with God. The dedication formally set it apart as holy, making it fit for its sacred function and ready for the commencement of the sacrificial system.
"in the day that it was anointed"
This phrase specifies the precise timing of the offering. It occurred on the very day the altar was consecrated through anointing, highlighting the immediate response of the leaders to God's command and the spiritual readiness of the altar for service. The anointing marked its divine approval and holiness, and the offering immediately followed to activate its purpose, demonstrating prompt obedience.
"even the princes offered their offering before the altar."
The repetition of "the princes offered" underscores the emphasis on their active, willing, and prominent participation. The phrase "their offering" (qorbân) emphasizes that these were specific, designated gifts brought for this sacred purpose. The final phrase "before the altar" signifies that their offerings were presented directly at the newly consecrated site, reinforcing the altar's centrality and their personal engagement with the act of worship and provision. This reiteration serves to highlight the significance of their leadership and the solemnity of the occasion.
Literary Devices
Numbers 7:10 effectively employs repetition as a primary literary device, specifically the phrase "the princes offered" and the repeated mention of "the altar." This doubling serves to emphasize the active role and unwavering commitment of the tribal leaders in the dedication ceremony, reinforcing their agency and the corporate nature of the act. It also underscores the singular focus and centrality of the altar as the object of this significant consecration. The meticulous detail found throughout Numbers 7, including this verse, also utilizes emphasis to highlight the divine order and the Israelites' obedience in following God's precise instructions for worship. The specific mention of "in the day that it was anointed" adds a layer of precision and chronological marker, underscoring the divine timing and the immediate readiness for sacred service, reinforcing the idea of a divinely ordained sequence of events.
Theological and Thematic Connections
Numbers 7:10 encapsulates profound theological themes central to Israel's relationship with God and, by extension, to Christian faith. The dedication of the altar signifies the importance of consecration—setting apart what is holy for God's exclusive use. This act was not merely functional but deeply spiritual, establishing the divinely appointed means by which a sinful people could approach a holy God. The proactive and voluntary offerings of the princes underscore the principle that true worship involves a willing heart and the generous giving of one's resources, demonstrating a profound commitment to God's revealed will. This commitment, led by those in authority, highlights the crucial role of spiritual leadership in guiding the community in acts of devotion and obedience, ensuring that worship is conducted according to divine order and with appropriate reverence. This verse sets the stage for the detailed account of offerings that follow, emphasizing that access to God, even in the Old Covenant, required costly and intentional acts of worship.
Reflection and Application
Numbers 7:10 invites believers today to reflect deeply on the nature of dedication and worship in their own lives. Just as the altar was meticulously set apart for God's holy use, we are called to consecrate our entire beings—our bodies, minds, talents, and resources—as living sacrifices to Him, holy and pleasing to God. The willing and immediate response of the princes, leading by example in generous giving, challenges us to consider our own participation in God's work. Are we proactive in our devotion, or do we wait to be prompted? Do our acts of worship extend beyond mere words to tangible, costly expressions of obedience and generosity? This verse reminds us that true worship is not merely an intellectual assent or an emotional experience but a holistic, active, and often sacrificial commitment that demonstrates our love and reverence for God. It encourages us, whether in leadership or as individual members of the body of Christ, to contribute actively and joyfully to the purposes of God's kingdom, recognizing that our offerings, whether of time, talent, or treasure, facilitate a deeper communion with Him and advance His redemptive purposes in the world.
Questions for Reflection
FAQ
Why is the dedication of the altar so important in Numbers 7?
The dedication of the altar was supremely important because the altar was the central point of the sacrificial system, which was the divinely appointed means for Israel to atone for sin and maintain communion with a holy God. Its dedication, immediately following its anointing, signified its spiritual readiness and God's acceptance of it as the designated place for His people to approach Him. Without a properly consecrated altar, the entire system of sacrifices, which was the heart of Israel's worship and the means of forgiveness, could not function according to God's meticulous instructions. It established the practical and spiritual pathway for dealing with sin and drawing near to God in the wilderness, as detailed throughout Leviticus, ensuring that the people could approach God in a way that honored His holiness.
What is the significance of the "princes" bringing these offerings?
The "princes" were the heads of the twelve tribes, representing the entire nation of Israel. Their active and voluntary participation in bringing these substantial offerings demonstrated corporate responsibility, national unity, and the critical importance of leadership in spiritual matters. Their actions were not merely symbolic; they provided the necessary resources for the Tabernacle's ongoing service and set a powerful example of devotion and obedience for all the people. This highlights that true worship involves the whole community, led by those in authority, in fulfilling God's commands, as seen in the willing offerings for the Tabernacle's construction in Exodus 35:29. Their leading by example underscored the gravity and communal nature of the Tabernacle's inauguration.
Christ-Centered Fulfillment
The dedication of the altar in Numbers 7:10, a sacred space consecrated for the offering of sacrifices to atone for sin and facilitate communion with God, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament altar, though essential and divinely ordained, required continuous offerings, pointing to an inherent incompleteness and the temporary nature of its efficacy. Christ, the ultimate "Anointed One" (from the same root as "Messiah"), is both the perfect High Priest who offers and the perfect sacrifice who is offered. His single, decisive offering of Himself on the cross is the true "dedication" that forever makes access to God possible, as powerfully articulated in Hebrews 9:11-14. Through His once-for-all sacrifice, we are sanctified, no longer needing animal sacrifices or physical altars for atonement, for by His will, we "have been sanctified through the offering of the body of Jesus Christ once for all" (Hebrews 10:10). The altar's anointing foreshadows Christ, who was anointed by the Holy Spirit for His redemptive mission (Luke 4:18-19). He is the Lamb of God who takes away the sin of the world (John 1:29), and through Him, we now have confident and direct access to the very throne of grace (Hebrews 4:14-16). The provisional dedication of the altar thus anticipates the definitive and eternal consecration achieved through Christ's finished work, establishing a new and living way to God that surpasses all previous shadows and types.