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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 7:47 meticulously records the specific contribution of Eliasaph, the son of Deuel, the leader of the tribe of Gad, to the Tabernacle's dedication ceremony. This verse, part of a highly detailed account in Numbers chapter 7, itemizes the substantial "peace offerings" he presented: two oxen, five rams, five he-goats, and five lambs of the first year. This comprehensive offering underscores the profound communal generosity, unwavering obedience, and deep desire for fellowship with God that characterized Israel's worship at the foundational moment of their formalized Tabernacle service.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 7:47, particularly within its broader chapter, employs several significant literary devices that enhance its meaning and impact. Repetition is the most prominent, as the exact same list of offerings is meticulously repeated for each of the twelve tribal leaders. This not only emphasizes the unity, order, and comprehensive nature of the dedication ceremony but also underscores the equal commitment and generosity expected from each segment of the nation. Enumeration is clearly evident in the precise listing of the animals (two oxen, five rams, five he-goats, five lambs), which provides a meticulous and detailed account. This conveys the thoroughness and exactitude required in divine worship and highlights the immense value of the gifts. Furthermore, Symbolism is deeply embedded in the "peace offerings" themselves, which symbolize not merely the absence of conflict but a holistic state of well-being, harmony, and restored fellowship between God and His people, achieved through sacrificial giving and communal feasting in God's presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 7:47, as an integral part of the Tabernacle dedication, powerfully illustrates foundational theological truths about worship, covenant, and community. The peace offering, in particular, highlights God's profound desire for intimate fellowship with His people, moving beyond a merely transactional relationship. It underscores that true worship involves not only obedient adherence to divine commands but also a joyful, generous giving that flows from a heart at peace with God. The uniformity of the offerings across the tribes also speaks to the profound unity of God's people under His covenant, where each member, regardless of tribal affiliation or status, contributes equally to the collective worship and maintenance of the sacred space. This dedication was a national act, signifying Israel's corporate commitment to God's presence among them and their shared identity as His chosen people.
REFLECTION AND APPLICATION
The meticulous account of Eliasaph's offering in Numbers 7:47, mirroring the offerings of all the tribal leaders, serves as a profound and enduring reminder of the principles of generosity, unity, and intentional worship. It challenges us today to consider the quality and nature of our own "offerings" to God—extending beyond mere material possessions to encompass our time, talents, affections, and very lives. Are we giving our best, or merely what is convenient or leftover? The emphasis on "peace offerings" also calls us to reflect deeply on the state of our fellowship with God. Is our relationship characterized by wholeness, gratitude, and joyful communion, or by distance, obligation, or a sense of duty? This ancient text invites us to participate fully and wholeheartedly in the corporate worship of God's people, recognizing that our individual contributions, when brought together in unity and sincere devotion, create a powerful testimony to His abiding presence and boundless goodness in our midst.
Questions for Reflection
FAQ
Why were the offerings of the tribal leaders identical in Numbers 7?
Answer: The identical nature of the offerings from each of the twelve tribal leaders in Numbers 7 served several crucial purposes. First, it powerfully underscored the unity of the tribes under God's covenant, demonstrating that despite their distinct identities and varying sizes, they were one nation collectively dedicating themselves to the Lord. Second, it emphasized the divine order and impartiality of God's requirements; all were expected to contribute equally and fully to the Tabernacle's service, regardless of their tribe's perceived status or wealth. Third, the sheer volume and value of the identical offerings highlighted the immense significance of the Tabernacle's dedication as the central place of God's presence among His people, ensuring a comprehensive and abundant provision for its sacred service. This repetition reinforced the solemnity and importance of the occasion for the entire nation of Israel.
What was the primary significance of the "peace offerings" mentioned in Numbers 7:47?
Answer: The "peace offerings" (Hebrew: zevach sh'lamim) were distinct from other sacrifices like sin or burnt offerings because their primary purpose was not atonement for sin, but rather the celebration and maintenance of fellowship and communion with God. Derived from the Hebrew word shalom (meaning wholeness, well-being, harmony), these offerings symbolized a state of peace and right relationship with the divine. They were typically voluntary offerings of thanksgiving, fulfilled vows, or freewill expressions of devotion. A unique and central aspect was the communal meal that followed the sacrifice, where the worshiper, their family, and the priests would eat a portion of the sacrificed animal in God's presence, signifying a shared table and intimate communion. This act brought a profound sense of joy, gratitude, and deep spiritual well-being, reinforcing the covenant relationship between God and His people, as further detailed in passages like Leviticus 7:11-21.
Who was Eliasaph the son of Deuel, and why is his offering specifically mentioned?
Answer: Eliasaph the son of Deuel was the leader (prince) of the tribe of Gad during the wilderness wanderings, as indicated in Numbers 1:14. His offering is specifically mentioned in Numbers 7:47 because Numbers chapter 7 provides a meticulous, day-by-day, tribe-by-tribe account of the dedication offerings for the newly erected Tabernacle. Each of the twelve tribal leaders presented an identical set of gifts on their designated day. Eliasaph's inclusion, like that of the other eleven princes (for example, Nahshon of Judah in Numbers 7:12), serves to meticulously document the participation of every tribe in this foundational act of national worship. While his offering was identical to the others, his individual name is recorded to emphasize the personal responsibility and leadership role each prince played in representing their tribe's devotion to God.
CHRIST-CENTERED FULFILLMENT
Numbers 7:47, with its profound focus on the "sacrifice of peace offerings," beautifully foreshadows the ultimate and eternal peace and reconciliation accomplished through Jesus Christ. The Old Testament peace offering, though a tangible act of worship, could only provide a temporary and symbolic fellowship with God, requiring repeated sacrifices and a constant reminder of humanity's need for divine favor. However, Christ's singular, perfect sacrifice on the cross is the definitive and eternal "peace offering" for all humanity. He is the Lamb of God who takes away the sin of the world, whose shed blood establishes a new covenant and brings true shalom—wholeness and harmony—between God and humanity. Through His atoning death, Christ made peace through the blood of His cross, effectively breaking down the dividing wall of hostility that separated us from God (Ephesians 2:14). Now, those who believe in Him have peace with God through our Lord Jesus Christ, gaining direct and unhindered access to the Father. The communal meal of the Old Testament peace offering finds its ultimate fulfillment in the Lord's Supper (Communion), where believers partake in the body and blood of Christ, commemorating His perfect sacrifice and celebrating their ongoing fellowship with Him and with one another, anticipating the great marriage supper of the Lamb in God's eternal kingdom (Revelation 19:9).