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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 7:86 meticulously details a specific, precious component of the dedication offerings presented by the twelve tribal leaders of Israel for the newly consecrated Tabernacle. It precisely enumerates the twelve golden spoons, each weighing ten shekels according to the sanctuary standard and filled with sacred incense, culminating in a total of one hundred and twenty shekels of gold. This verse, embedded within a larger, repetitive enumeration, serves to underscore the immense value, sacred precision, and collective devotion inherent in the worship practices established for God's dwelling place in the wilderness, highlighting the Israelites' faithful adherence to divine instruction.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 7:86, like the entire chapter, prominently employs Enumeration and Precision as key literary devices. The meticulous counting of each item, its specific weight, and the cumulative total (twelve spoons, ten shekels apiece, one hundred and twenty total) creates an overwhelming sense of absolute accuracy, divine order, and thoroughness. This hyper-detail is not merely for record-keeping but serves to emphasize the profound importance and sacredness of the offerings, indicating that every detail, no matter how small, is deemed worthy of divine record, highlighting God's attention to the specifics of worship and obedience. Furthermore, Symbolism is deeply embedded within the verse: gold symbolizes purity, divinity, and immense value, befitting objects used in God's holy presence, while incense symbolizes prayer, intercession, and the ascending adoration of God's people. The repetition of these precise details across the twelve tribal offerings (summarized in this verse) functions as a powerful form of Emphasis, reinforcing the unity, generosity, and exactness required in the dedication of God's dwelling place and the establishment of His worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 7:86, though a seemingly minor detail within a lengthy list, profoundly illustrates several enduring theological principles. It reveals God's meticulous nature, His demand for precise obedience in worship, and the value He places on offerings given with integrity and generosity. The specific details of pure gold and sacred incense point to the inherent worth of prayer and the desire for purity and excellence in approaching a holy God. The collective sum from twelve distinct, yet identical, offerings also speaks powerfully to the unity of God's people in their devotion, contributing individually to a singular, grand purpose—the establishment and support of God's dwelling place among them. This verse reminds us that true worship is not merely about grand gestures or outward show, but about intentionality, excellence, and a heart fully committed to God in every detail, reflecting His own perfect character.
REFLECTION AND APPLICATION
Numbers 7:86, with its precise accounting of golden spoons and sacred incense, calls us to a profound reflection on the nature of our own worship and service to God. It challenges us to move beyond superficial acts and embrace a worship that is marked by intentionality, excellence, and integrity in every detail. Just as the Israelites offered their most precious materials with meticulous care, we are invited to offer our time, talents, and resources with a heart that values God above all else, striving for quality and faithfulness in all we do for Him. This verse reminds us that God notices and values the seemingly small acts of obedience and devotion, just as He did the precise weight of each golden spoon. Our prayers, like the ascending incense, are precious to Him, and our commitment to honesty and purity in all areas of life, symbolized by the "shekel of the sanctuary," is a vital aspect of our spiritual walk. It teaches us that true devotion is expressed not only in grand gestures but in the careful, precise, and wholehearted offering of our very best in every aspect of our lives.
Questions for Reflection
FAQ
Why is so much detail given to these offerings in Numbers 7?
Answer: The extensive detail in Numbers chapter 7, including Numbers 7:86, serves multiple crucial purposes. Firstly, it underscores the immense importance and sacredness of the Tabernacle's dedication, marking a pivotal moment in Israel's covenant relationship with God and the establishment of His dwelling place among them. Secondly, it highlights God's meticulous nature and His demand for precise obedience in worship; every detail was divinely prescribed and faithfully executed by the Israelites. Thirdly, the repetition and specificity emphasize the unity of the twelve tribes in their collective act of worship and their lavish generosity, each contributing an identical, costly offering. This detailed record also serves as a historical testament to the Israelites' faithfulness and God's provision in the wilderness, establishing a precedent for future generations regarding the proper reverence and support for God's dwelling place, as well as the importance of individual and corporate participation in worship (see Numbers 7:10).
What was the "shekel of the sanctuary" and why was it important?
Answer: The "shekel of the sanctuary" (שֶׁקֶל הַקֹּדֶשׁ, sheqel haqqodesh) was a standardized and authoritative unit of weight, likely heavier than a common shekel, maintained by the priests for all sacred transactions and offerings related to the Tabernacle. Its importance lay in ensuring absolute accuracy, integrity, and uniformity in all contributions made to God. It prevented fraud, ensured fairness, and underscored the principle that God's holiness demanded the highest standards of precision and honesty in all matters pertaining to His worship and finances. This standard is mentioned elsewhere, such as in Exodus 30:13, regarding the half-shekel temple tax for the service of the Tabernacle.
What is the significance of the "incense" in these golden spoons?
Answer: Incense played a vital role in Israelite worship. The specially formulated, fragrant incense, when burned on the altar of incense, produced a smoke that ascended heavenward. Theologically, this symbolized the prayers of God's people rising to Him, a sweet aroma of devotion and intercession, as seen in Psalm 141:2 and later in the New Testament in Revelation 8:3-4. The golden spoons being "full of incense" therefore signifies the preciousness and efficacy of prayer and intercession. It highlights that the offerings were not just material gifts but were imbued with profound spiritual significance, representing the people's adoration, petitions, and communion with God, ascending to His throne.
CHRIST-CENTERED FULFILLMENT
Numbers 7:86, with its detailed account of golden spoons full of incense offered for the Tabernacle, finds its ultimate and glorious fulfillment in Jesus Christ. The Tabernacle itself, a temporary dwelling place for God among His people, was a profound shadow pointing to Christ, who is the true and perfect Tabernacle, God dwelling among us. The meticulous precision and costly materials of the Tabernacle offerings, including the pure gold, foreshadow the absolute perfection and infinite value of Christ's sacrifice. He is the ultimate, flawless offering, whose obedience was "after the shekel of the sanctuary"—perfectly weighed and found righteous according to God's holy standard, unlike any human offering (see Hebrews 9:11-14). Moreover, the incense, symbolizing the prayers of the saints, points to Christ as our great High Priest, who continually offers up our prayers and intercedes for us before the Father, ensuring their acceptance (as in Hebrews 7:25 and Romans 8:34). The unity of the twelve tribes in their offerings also prefigures the unified body of Christ, the Church, called to offer spiritual sacrifices of praise and good works through Him, a holy priesthood offering acceptable sacrifices (see 1 Peter 2:5). Thus, the golden spoons of Numbers 7:86, laden with symbolic weight and precious contents, ultimately direct our gaze to the Lamb of God, who is our perfect offering, our High Priest, and the very embodiment of God's dwelling among humanity, through whom all true worship ascends to the Father.