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Commentary on Numbers 7 verses 10–89
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
Numbers 7:11 records the Lord's precise instruction to Moses concerning the dedication of the newly consecrated altar, stipulating that each of the twelve tribal princes was to present their unique offering on a designated day. This divine directive underscores God's meticulous preference for order, systematic worship, and the communal yet individual responsibility inherent in Israel's covenant relationship with Him, setting a foundational precedent for sacred service and devotion that highlights the importance of obedience and reverence in approaching the divine.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 7:11, though concise, effectively employs several literary devices that amplify its theological significance. Emphasis is powerfully conveyed through the precise and repeated instructions throughout Numbers 7 regarding the offerings, particularly the phrase "each prince on his day," which highlights God's unwavering demand for order and systematic worship. This Repetition across the chapter reinforces the meticulous nature of divine commands and the paramount importance of adherence to them. The verse also functions as a concise Summary Statement for the detailed narrative that immediately follows in Numbers 7, setting the stage for the twelve days of offerings and providing the overarching directive. Furthermore, the act of "dedicating the altar" carries profound Symbolism, as the altar represents the divinely ordained means of atonement, purification, and communion with God. The orderly, princely offerings symbolize the entire nation's corporate and individual commitment to God's established sacrificial system, which was the divinely ordained pathway for approaching a holy God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 7:11 powerfully articulates several enduring theological truths: God's inherent nature as a God of order, His expectation of meticulous obedience in worship, and the interplay between corporate and individual responsibility within the community of faith. The systematic dedication of the altar, with each prince offering "on his day," reveals that God values intentionality, preparation, and structure in approaching Him. This is not merely about ritual, but about reflecting divine character in human conduct and demonstrating a reverence for His holiness. The act of consecration, setting apart the altar for holy use, foreshadows the broader biblical principle that all of life, especially our worship and service, is to be set apart for God's glory, demonstrating a commitment to holiness and a recognition of His supreme authority over all creation.
REFLECTION AND APPLICATION
Numbers 7:11 offers timeless lessons for believers today, reminding us that our approach to God should be marked by intentionality, order, and wholehearted dedication, not haphazardness or convenience. Just as God prescribed specific days and offerings for the princes, our worship and service should be thoughtful, prepared, and presented with purpose, reflecting a deep respect for His majesty. This passage challenges us to consider the quality of our "offerings"—our time, talents, resources, and very lives—and whether they are truly set apart for God's glory, consecrated for His purposes. Furthermore, the example of the tribal princes highlights the importance of leadership by example; those in positions of spiritual influence are called to demonstrate personal commitment and faithful adherence to God's Word, inspiring and guiding those they lead towards greater devotion. The extended twelve-day dedication also teaches us patience and perseverance, reminding us that significant acts of worship, obedience, or spiritual growth often require sustained effort and a commitment to seeing things through according to God's timing and plan, trusting that He values our consistent, dedicated devotion over fleeting enthusiasm.
Questions for Reflection
FAQ
Why did the dedication of the altar take twelve days?
Answer: The dedication of the altar took twelve days because there were twelve tribal princes, and the Lord commanded that "each prince on his day" present his offering (Numbers 7:11). This extended period allowed each tribal leader to individually and formally represent their tribe in the national act of dedication. It emphasized God's meticulous order, ensured that every tribe participated distinctly, and underscored the sustained importance of this foundational event for Israel's worship life. This detailed, day-by-day account is found throughout Numbers 7.
What was the significance of the "princes" bringing the offerings, rather than all the people?
Answer: The "princes" (Hebrew: nasi') were the recognized heads and representatives of their respective tribes. Their role in bringing the offerings was highly significant because it symbolized the corporate participation and dedication of the entire nation through their appointed leaders. It demonstrated that leadership bore a primary responsibility in initiating and maintaining the nation's covenant relationship with God. This hierarchical structure was divinely ordained and reflected the organized nature of Israel's society and worship, as seen in the census and encampment instructions in earlier chapters of Numbers 1.
How does this Old Testament dedication relate to New Testament worship?
Answer: While the specific rituals of the Tabernacle and its altar are fulfilled in Christ, the underlying principles of dedication, order, and intentional worship remain highly relevant. In the New Testament, believers are called to be "living sacrifices" (Romans 12:1), dedicating their entire lives to God. The Tabernacle, and by extension its altar, was a shadow pointing to Christ, who is the ultimate means of access to God (Hebrews 9:11-14). Our worship is no longer tied to a physical altar but is spiritual, offered through Jesus Christ, our great High Priest (Hebrews 4:14-16). The emphasis on order in Numbers 7:11 still applies to corporate worship in the church, as highlighted in 1 Corinthians 14:40.
CHRIST-CENTERED FULFILLMENT
Numbers 7:11, with its emphasis on the dedication of the altar through prescribed offerings, finds its ultimate and profound fulfillment in Jesus Christ. The Tabernacle altar, though central to Israel's access to God and the place of atonement, was merely a shadow pointing to the perfect and final sacrifice. Jesus is the true and eternal "altar" upon which the once-for-all sacrifice for sin was made, not through the blood of bulls and goats, but through His own precious blood, offered without blemish to God (Hebrews 9:11-14). His resurrected body became the new temple, replacing the earthly Tabernacle, as He declared in John 2:19-21. The painstaking, twelve-day dedication process by the tribal princes foreshadows Christ's perfect and complete dedication of Himself to God's will, a singular, flawless act that inaugurated a new covenant and opened direct, unhindered access to the Father for all believers (Hebrews 10:10). Through His finished work on the cross, we, as a "royal priesthood," are now empowered to offer spiritual sacrifices of praise and service, having been consecrated not by ritual but by the cleansing blood of the Lamb, enabling us to enter boldly into the very presence of God (1 Peter 2:5; Hebrews 10:19-22).