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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 7:48 meticulously records the offering brought by Elishama, the prince of the tribe of Ephraim, on the seventh day of the dedication of the newly consecrated Tabernacle. This verse is part of a comprehensive account detailing the identical offerings from each of the twelve tribal leaders, underscoring the unity, order, and collective devotion of the Israelite nation in establishing a sacred space for God's presence among them in the wilderness.
CONTEXT
Literary Context: Numbers 7:48 is situated within a lengthy and highly repetitive chapter, Numbers 7. This chapter meticulously details the offerings presented by the princes of the twelve tribes of Israel for the dedication of the Tabernacle, which had just been completed and anointed as described in Numbers 7:1. Following the initial anointing of the Tabernacle and its furnishings, each tribal leader, on successive days, brought an identical set of gifts: one silver plate, one silver basin, one gold pan, various grain offerings, and specific animals for burnt, sin, and peace offerings. The structure of the chapter is a day-by-day account, with each prince's offering listed in full detail, creating a rhythmic and emphatic narrative that highlights the comprehensive and unified nature of the nation's dedication. Verse 48 specifically focuses on the offering made on the seventh day, continuing this systematic enumeration.
Historical & Cultural Context: The dedication of the Tabernacle was a monumental event in ancient Israel's journey from Egypt to the Promised Land. After the exodus from Egypt and the giving of the Law at Mount Sinai, God commanded the construction of a portable sanctuary so that He might dwell among His people. The Tabernacle served as the central place of worship, the focal point of God's presence, and the site for atonement and communion. The offerings described in Numbers 7 were not merely ceremonial but deeply significant acts of worship, consecration, and covenant renewal. The participation of each tribal prince, representing their respective tribes, underscored the national commitment to the covenant and the hierarchical structure of Israelite society. The tribe of Ephraim, represented by Elishama, was a prominent tribe, descended from Joseph, and would later play a significant role in Israel's history, often associated with the northern kingdom. The meticulous recording of these offerings reflects the importance of order, obedience, and the communal expression of faith in ancient Israelite culture.
Key Themes: Numbers 7:48, as part of the broader dedication narrative, contributes to several foundational themes within the book of Numbers and the Pentateuch. It powerfully illustrates the theme of Divine Order and Obedience, showcasing Israel's meticulous adherence to God's commands regarding worship and the Tabernacle's establishment. The repetitive nature of the offerings underscores the Unity and Corporate Worship of the twelve tribes, emphasizing that the nation's relationship with Yahweh was a collective covenant. Furthermore, the prominence of the tribal princes highlights the theme of Leadership and Representation, as figures like Elishama were entrusted with guiding their people in acts of devotion. Ultimately, the entire dedication ceremony, including Elishama's offering, reinforces the central theme of God's Dwelling Presence among His people, confirming His faithfulness to His covenant promise to reside in their midst as they journeyed through the wilderness, a promise first articulated in Exodus 29:45-46.
EXPOSITION AND ANALYSIS
Key Word Analysis
Elishama (Hebrew, ʼĔlîyshâmâʻ, H476): From the Hebrew words for "God" and "to hear," this name literally means "God of hearing." As the leader presenting an offering to the Lord, Elishama's name carries profound significance, suggesting a divine attentiveness to the worship and prayers of His people. It implicitly conveys the hope and expectation that God would indeed hear and accept the dedication brought on behalf of the tribe of Ephraim.
Ammihud (Hebrew, ʻAmmîyhûwd, H5989): Composed of "people" and "splendor" or "majesty," this name translates to "people of splendor." As Elishama's father, Ammihud's name reinforces the noble and distinguished lineage of the prince. It speaks to the dignity, honor, and recognized standing within the community from which Elishama, as a tribal leader, derived his authority and representation.
Prince (Hebrew, nâsîyʼ, H5387): This term, derived from a root meaning "to lift up" or "to exalt," properly refers to "an exalted one." In the context of ancient Israel, a nâsîyʼ was a chieftain, leader, governor, or ruler of a tribe. Elishama's designation as "prince" (nâsîyʼ) highlights his authoritative position and the weighty responsibility he bore in representing the entire tribe of Ephraim in this sacred act of national dedication. His offering was therefore not a private act, but a corporate one on behalf of his people.
Verse Breakdown
"On the seventh day": This phrase precisely places Elishama's offering within the twelve-day dedication ceremony of the Tabernacle. The number seven often symbolizes completion, perfection, or divine order in biblical contexts (e.g., the seven days of creation, the Sabbath). Its use here emphasizes the structured, divinely ordained nature of the dedication process, with Elishama's offering occurring on a numerically significant day that underscores the methodical and complete nature of Israel's worship.
"Elishama the son of Ammihud": This identifies the specific individual making the offering and establishes his lineage. The patronymic "son of Ammihud" was crucial for establishing identity, tribal affiliation, and legitimate authority in ancient Israelite society, confirming Elishama's rightful and recognized role as a tribal leader. This detail ensures the historical and genealogical accuracy of the record.
"prince of the children of Ephraim": This clause explicitly states Elishama's official title and the tribe he represents. As a "prince" (nâsîyʼ), he was the designated leader and representative of the powerful tribe of Ephraim, one of the two tribes descended from Joseph. His offering was therefore not merely a personal act but a corporate act on behalf of his entire tribal constituency, signifying their collective participation in the Tabernacle's consecration.
"[offered]:" While the verb "offered" is supplied by the King James Version (indicated by brackets), the surrounding context of Numbers 7 makes it abundantly clear that the action being described is the presentation of the specific dedication gifts. This implied verb underscores that Elishama fulfilled his duty as a tribal leader by bringing the prescribed offerings to consecrate the Tabernacle, participating fully and obediently in the national act of worship and covenant renewal.
Literary Devices
The primary literary device at play in Numbers 7:48, and indeed throughout the entire chapter, is Repetition (also known as Enumeration). The identical description of offerings for each of the twelve tribal princes, day after day, creates a deliberate and emphatic rhythm. This extensive repetition is not redundant but serves several crucial purposes: it underscores the unity and equality of all tribes before God, emphasizes the meticulous obedience to divine commands, and highlights the sheer scale and completeness of the dedication. The chapter also employs Symbolism, where the Tabernacle itself symbolizes God's dwelling place among His people, and the various offerings symbolize atonement, communion, and dedication. The specific mention of the "seventh day" for Elishama's offering also carries Numerological Significance, associating his act with divine completion and perfection, aligning it with the sacred pattern of creation and rest.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 7:48, within the broader narrative of the Tabernacle's dedication, speaks profoundly to the themes of divine order, corporate worship, and the importance of leadership in guiding God's people in acts of devotion. The meticulous detail and repetitive nature of the offerings emphasize that God desires worship that is not only sincere but also orderly, obedient, and comprehensive. Each tribe's participation, through its designated prince, underscores the unity of the nation in their covenant relationship with Yahweh, highlighting that dedication to God is a collective endeavor. This act of offering also foreshadows the principle that true worship involves costly sacrifice and wholehearted giving, setting apart the best for the Lord, and demonstrating a profound commitment to God's presence and commands.
REFLECTION AND APPLICATION
Numbers 7:48, though a seemingly small detail in a long list, offers profound insights for contemporary believers. It reminds us that our worship, whether personal or corporate, should be intentional, ordered, and offered with reverence, reflecting the character of the God we serve. Just as the princes brought their offerings on behalf of their tribes, we are called to participate actively and generously in the life of the church, contributing our time, talents, and resources as acts of worship and dedication. Leaders, in particular, are challenged by Elishama's example to model devotion and obedience, guiding others in their walk with God and fostering a spirit of collective faith and service within the community. This verse encourages us to consider the quality and intentionality of our spiritual offerings, ensuring they are truly set apart for the Lord, not merely as obligation, but as a joyful response to God's dwelling presence among us.
Questions for Reflection
FAQ
Why is so much detail given to each tribal offering in Numbers 7, including Elishama's?
Answer: The extensive detail and repetition in Numbers 7 serve several crucial purposes. First, it emphasizes the importance and sacredness of the Tabernacle's dedication, highlighting that this was a monumental event for the entire nation. Second, the identical nature of each offering underscores the equality of all the tribes before God, demonstrating that no single tribe was favored or diminished in its contribution; all stood equally before Him in worship. Third, it showcases the meticulous obedience of the Israelites to God's precise instructions, reinforcing the theme of divine order and human faithfulness as a response to divine command. Finally, the sheer volume of detail provides a thorough historical and theological record, affirming the comprehensive participation of all twelve tribes in establishing God's dwelling place among them, a foundational act for their identity as a covenant people.
CHRIST-CENTERED FULFILLMENT
The meticulous offerings for the Tabernacle, including Elishama's on the seventh day, find their ultimate fulfillment in the person and work of Jesus Christ. The Tabernacle itself, as God's dwelling place among His people, was a profound shadow of the ultimate reality of God dwelling among humanity in the incarnate Christ, as John declares, "the Word became flesh and dwelt among us" (literally, "tabernacled among us"). The countless sacrifices and offerings, though essential for temporary atonement under the Old Covenant, pointed forward to the once-for-all perfect sacrifice of Jesus on the cross, which truly takes away sin and perfects those who are sanctified. Just as the tribal princes led their people in bringing offerings, Christ, our true and eternal High Priest, offered Himself as the spotless Lamb, becoming both the ultimate priest and the perfect, sufficient sacrifice (Hebrews 9:11-14). Through His finished work, believers are now made members of a spiritual temple, the Church, where God's Spirit dwells (1 Corinthians 3:16), fulfilling the desire for God to be intimately present with His people, not in a temporary tent, but in a new and living way through Christ's perfect dedication and His ongoing presence by the Spirit.