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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 7:37 provides a meticulous inventory of the third day's offering for the dedication of the Tabernacle, presented by Elisur, leader of the tribe of Reuben. This verse, representative of the identical contributions from all twelve tribal heads, precisely details two silver vessels: a 130-shekel charger and a 70-shekel bowl, both filled with fine flour mingled with oil, designated as a grain offering. It powerfully underscores the divine demand for precision, generosity, and order in worship, reflecting the unified commitment and profound reverence of the Israelite community in consecrating God's sacred dwelling place among them.
CONTEXT
Literary Context: Numbers chapter 7 meticulously chronicles the offerings brought by the leaders of the twelve tribes of Israel for the dedication of the newly completed and anointed Tabernacle, as described in Numbers 7:1. Following the anointing of the sacred structure and its furnishings, each tribal leader, on successive days, presents an identical and highly specified set of gifts. These offerings include practical items like wagons and oxen for the Levites, alongside precious metal vessels intended for the Tabernacle service, filled with grain and incense. Verse 37 specifically details the contribution of Elisur, son of Shedeur, the leader of the tribe of Reuben, on the third day of this twelve-day dedication period. The deliberate and extensive repetition of these detailed descriptions throughout Numbers 7 serves a crucial literary and theological purpose: it emphasizes the unity and solidarity of the tribes in their worship, their precise adherence to divine instruction, and the immense value and solemnity attributed to the consecration of the Tabernacle as the central locus of God's presence and Israel's communal worship. This meticulous enumeration reinforces the foundational importance of this sacred space for the nascent nation.
Historical & Cultural Context: The historical backdrop for Numbers 7 is the immediate aftermath of the Tabernacle's completion and the ordination of the Aaronic priesthood at Mount Sinai, marking a pivotal transition for Israel from a nomadic people to a covenant community with a formalized system of worship. The offerings described were not merely spontaneous acts of devotion but prescribed contributions that demonstrated the leaders'—and by extension, the tribes'—covenant faithfulness and dedication to the newly established cultic system. The use of silver, a highly valuable commodity in the ancient Near East, alongside the specific weights ("shekel of the sanctuary"), highlights the economic and religious standards of the era. The "shekel of the sanctuary" was a standardized, precise weight, likely maintained by the priests, ensuring integrity and uniformity in all religious transactions and offerings, distinguishing it from potentially variable common market weights. This practice ensured fairness and adherence to a divine standard in all matters related to the Tabernacle, echoing regulations for the half-shekel temple tax found in Exodus 30:13. The offerings themselves—grain and oil—were common elements in ancient Near Eastern worship, but here they are specifically integrated into the Mosaic Law, symbolizing sustenance, thanksgiving, and devoted homage to Yahweh, the covenant God of Israel.
Key Themes: Numbers 7:37, embedded within the larger narrative of the Tabernacle's dedication, contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. Foremost among these is the theme of Divine Order and Holiness. The meticulous detail and prescribed nature of each offering underscore God's demand for order, precision, and purity in worship, reflecting His own holy character. This divine blueprint for worship is central to Israel's identity as a holy nation set apart for God. Another prominent theme is Covenant Faithfulness and Obedience. The tribal leaders' exact adherence to the specified offerings demonstrates their corporate commitment to the Mosaic Covenant and their obedience to Yahweh's commands, establishing a pattern for the entire community. Furthermore, the sheer generosity and costly nature of the gifts highlight the theme of Consecrated Giving. The offerings represent the best of Israel's resources being dedicated to God's service, acknowledging Him as the ultimate provider and sovereign over all. This dedication of material wealth for sacred purposes is a recurring motif, also seen in the construction of the Tabernacle itself in Exodus 35. Finally, the identical nature of each tribe's offering emphasizes Unity in Worship, showcasing a unified national devotion despite tribal distinctions, which is a vital aspect of Israel's identity as God's people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage in Numbers 7, including verse 37, prominently employs Repetition as a foundational literary device. The identical enumeration of offerings for each of the twelve tribal leaders, presented day after day, serves not as redundancy but as a powerful rhetorical tool. This repetition emphatically underscores the unity and solidarity of the tribes in their worship, the unwavering meticulousness of divine instruction, and the profound solemnity of the Tabernacle's dedication. Furthermore, Precision and Meticulous Detail function as thematic literary devices, highlighted by the exact specified weights (130 shekels, 70 shekels) and the specific items (silver charger, silver bowl, fine flour, oil). This intense focus on exactitude reflects God's holy character, which demands order, integrity, and careful adherence to His commands in all matters of worship. Finally, Symbolism is deeply embedded in the materials and elements themselves: silver, a precious metal, symbolizes purity, redemption, and inherent value. The "fine flour mingled with oil" symbolizes sustenance, the fruit of human labor offered back to God, and the anointing presence of the Holy Spirit (as oil frequently represents the Spirit in biblical typology). Together, these literary and symbolic elements weave a rich tapestry of devotion, obedience, and the sacred nature of the covenant relationship between God and Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 7:37, situated within the grand narrative of the Tabernacle's dedication, powerfully communicates several enduring theological truths that transcend its immediate historical context. It profoundly reveals God's nature as one who values order, precision, and holiness in worship. The meticulous details of the offerings underscore that our approach to God should be intentional, reverent, and strictly according to His revealed will, not merely based on human preference or convenience. The generosity and costly nature of the gifts reflect the timeless principle that true devotion involves offering our very best to the Lord, acknowledging His supreme worth, sovereignty, and unfailing provision. The grain offering itself, a bloodless sacrifice of sustenance, speaks to the daily recognition of God's sustaining hand and the offering of our lives and labors back to Him in thanksgiving and committed service. This passage, therefore, serves as a foundational text for understanding the principles of consecrated giving, reverent worship, and adherence to divine standards within the Old Covenant.
REFLECTION AND APPLICATION
While the physical Tabernacle no longer stands and the Mosaic sacrificial system has been perfectly fulfilled in Christ, Numbers 7:37 offers profound and timeless principles for contemporary Christian living and worship. We are called to approach God with intentionality, reverence, and a spirit of excellence, recognizing that our "offerings" today encompass our entire lives—our time, talents, financial resources, and deepest devotion—all presented as a "living sacrifice, holy and acceptable to God" (Romans 12:1). The emphasis on precision and the "shekel of the sanctuary" reminds us that God desires integrity and truth in our inner being, not merely outward conformity or superficial acts. Our worship, whether corporate or individual, should be marked by order, excellence, and a sincere heart, reflecting the holiness of the God we serve. Just as the grain offering symbolized acknowledging God as the provider of daily bread and the source of all blessings, we are encouraged to cultivate lives of profound gratitude, recognizing His sovereign hand over every aspect of our existence and offering back to Him the fruit of His blessings in our lives as an act of worship and thanksgiving.
Questions for Reflection
FAQ
What is the significance of the specific weights (130 and 70 shekels) mentioned in the verse?
Answer: The specific weights (130 shekels for the charger and 70 shekels for the bowl) are significant primarily because they demonstrate the meticulous precision required in the Tabernacle offerings. They underscore the exactness of God's instructions and the paramount importance of adherence to divine standards. These precise measurements, coupled with the phrase "after the shekel of the sanctuary," ensured uniformity and integrity in the contributions from each tribal leader, emphasizing that God's worship demands exactitude and faithfulness. While there isn't a universally agreed-upon symbolic meaning for these exact numbers in this specific context beyond their practical application, their primary purpose is to highlight the substantial value of the offering and the divine demand for order and accuracy in worship, reflecting God's holy and orderly character.
Why is it called a "meat offering" when it consists of flour and oil, not meat?
Answer: The term "meat offering" in the King James Version is an archaic English translation of the Hebrew word minḥâ (מִנְחָה), which is more accurately rendered as "grain offering" or "meal offering" in modern biblical translations. In older English, the word "meat" was a general term for any kind of food, not exclusively animal flesh. Therefore, a "meat offering" referred to an offering of food, which in this case was fine flour mingled with oil. This type of offering was distinct from animal sacrifices as it was bloodless. It symbolized devotion, thanksgiving, and the recognition of God as the provider of sustenance, often serving as an act of homage or a vow, as extensively detailed in Leviticus 2.
CHRIST-CENTERED FULFILLMENT
Numbers 7:37, with its detailed description of precise and costly offerings for the Tabernacle's dedication, finds its ultimate fulfillment and profound significance in the person and work of Jesus Christ. The meticulousness, value, and sacrificial nature of these Old Testament offerings foreshadow the singular, perfect, and infinitely valuable sacrifice of Christ. Just as the Tabernacle was consecrated as the earthly dwelling place of God among His people, Christ's body was the true temple where God's very presence dwelt fully among humanity (John 2:21). The "meat offering" (grain offering) of fine flour and oil, symbolizing sustenance, the fruit of labor, and perfect devotion, powerfully points to Jesus as the true "bread of life" (John 6:35) who perfectly offered Himself in complete obedience to the Father's will (Hebrews 10:5-7). His sacrifice, offered "once for all" on the cross (Hebrews 10:10), perfectly fulfilled and superseded the need for all previous Old Testament offerings, establishing a new and better covenant. Through His perfect offering, believers are now called to present their bodies as "living sacrifices, holy and pleasing to God" (Romans 12:1), offering spiritual sacrifices of praise and good deeds through Him, who is our ultimate, perfect, and eternally sufficient offering (Hebrews 13:15-16).