TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 7:10–89. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
What does it mean that Moses often enters the tabernacle and comes out, except that he, whose mind is raised up in contemplation, must go out to deal with the affairs of the weak? Inside he contemplates the mysteries of God. Outside he bears the burdens of carnal persons. And Moses, who always has recourse to the tabernacle in matters of doubt and consults the Lord in the ark of the covenant, undoubtedly offers an example to officeholders. When in their public lives they are unsure of what to decide, they should always ponder in their minds, as in the tabernacle. They would seek advice, as it were, at the ark of the covenant, if they study the pages of sacred Scripture in their hearts when they deal with a doubt. Truth himself, manifested to us by taking on our humanity, devoted himself to prayer on the mountain and performed miracles in the cities. Thus he showed good pastors a model to imitate. They should desire what is highest in contemplation but care for the needs of the weak by their compassion. Charity rises up to the heights in a marvelous way when it mercifully turns to the depths of the neighbor’s needs. When it descends in kindness to the lowest, it returns in vigor to the highest. Exposition of the Old and New Testament, Numbers
What does it mean that Moses often enters the tabernacle and comes out, except that he, whose mind is raised up in contemplation, must go out to deal with the affairs of the weak? Inside he contemplates the mysteries of God. Outside he bears the burdens of carnal persons. And Moses, who always has recourse to the tabernacle in matters of doubt and consults the Lord in the ark of the covenant, undoubtedly offers an example to officeholders. When in their public lives they are unsure of what to decide, they should always ponder in their minds, as in the tabernacle. They would seek advice, as it were, at the ark of the covenant, if they study the pages of sacred Scripture in their hearts when they deal with a doubt. Truth himself, manifested to us by taking on our humanity, devoted himself to prayer on the mountain and performed miracles in the cities. Thus he showed good pastors a model to imitate. They should desire what is highest in contemplation but care for the needs of the weak by their compassion. Charity rises up to the heights in a marvelous way when it mercifully turns to the depths of the neighbor’s needs. When it descends in kindness to the lowest, it returns in vigor to the highest.
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Summary
Numbers 7:89 marks a profound shift from the detailed account of tribal offerings to the direct, personal communion between God and Moses within the Tabernacle. This pivotal verse underscores the ultimate purpose of the meticulously constructed sanctuary: to establish a sacred space for a holy God to dwell among His people and communicate His will. It vividly portrays God's active presence and His readiness to engage with His chosen mediator, Moses, from the most sacred point of atonement—the mercy seat—thereby affirming the covenant relationship and preparing the nation for continued divine guidance and revelation.
Context
Literary Context
Numbers 7:89 serves as the climactic conclusion to an exceptionally long and detailed chapter, Numbers 7, which meticulously records the offerings presented by each of the twelve tribal leaders for the dedication of the Tabernacle. Over eighty-eight verses meticulously list identical offerings, emphasizing the unity of Israel's worship and obedience in establishing God's dwelling place. Following this exhaustive account of human action and devotion, verse 89 dramatically shifts the focus to God's divine response and initiative. It is not merely a postscript but the anticipated divine affirmation, demonstrating that the Tabernacle was not just a structure for human rituals but a living space where God Himself would manifest His presence and communicate with His people. This transition highlights that true worship culminates in divine encounter and ongoing revelation, setting the stage for the subsequent divine instructions that follow in the book of Numbers.
Historical & Cultural Context
The events of Numbers 7:89 unfold during Israel's wilderness journey, approximately one year after their exodus from Egypt. The Tabernacle, described in intricate detail in Exodus 25-31 and Exodus 35-40, had just been completed and consecrated. It was the physical embodiment of God's covenant presence among His people, a portable sanctuary designed to accompany them through their nomadic existence, serving as the spiritual and geographical center of the Israelite camp, as detailed in Numbers 1. In a world where deities were often confined to static temples or distant heavens, the God of Israel's willingness to dwell in such intimate proximity, and to speak directly from the very heart of His sanctuary, was a radical demonstration of His unique relationship with Israel. The Tabernacle, particularly the Ark of the Testimony and the mercy seat, represented the focal point of God's holiness and the means by which a sinful people could approach a holy God through prescribed rituals of atonement.
Key Themes
Numbers 7:89 contributes significantly to several major theological and narrative themes found throughout the Pentateuch and the book of Numbers. Firstly, it underscores the theme of God's Dwelling Presence (Shekinah) among His people, affirming that the Tabernacle's construction successfully created a space for divine immanence. Secondly, it highlights the theme of Divine Communication and Revelation, establishing the Tabernacle as the primary locus for God to convey His will and instructions to Israel, a pattern seen throughout the wilderness narrative. Thirdly, the verse emphasizes Moses' Unique Mediatorial Role, portraying him as the privileged individual through whom God directly communicates with the nation, as also depicted in Exodus 33:11. Finally, the specific mention of the mercy seat reinforces the theme of Atonement and Reconciliation, demonstrating that God's holy presence and communication with a sinful people are always predicated upon His gracious provision for sin, a concept central to the sacrificial system outlined in Leviticus.
Exposition and Analysis
Key Word Analysis
Meaning "a tent (as clearly conspicuous from a distance); covering, (dwelling) (place), home, tabernacle, tent." In this context, it refers specifically to the "tent of meeting" or "tabernacle of the congregation" (combined with H4150, môwʻêd). This word emphasizes the portable, temporary nature of God's dwelling place among Israel in the wilderness, yet it simultaneously conveys its significance as the visible, central point of God's presence and the designated location for divine-human encounter. It was the "home" where God chose to reside among His people.
A primitive root meaning "perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue; answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, [idiom] well, [idiom] work." This word highlights the active, intentional, and authoritative nature of God's communication. It implies not merely sound, but meaningful, purposeful discourse, indicating that God was conveying specific instructions or engaging in deliberate dialogue with Moses, which would then be relayed to the Israelites.
Meaning "a lid (used only of the cover of the sacred Ark); mercy seat." Derived from the Hebrew verb kaphar (כָּפַר), meaning "to cover," "to atone," or "to purge," the kappôreth was not merely a lid but the central place where atonement was made for the sins of the people on the Day of Atonement. God's voice emanating from this specific location underscored that His communication and presence with Israel were inextricably linked to His gracious provision for sin and His willingness to forgive. It was the sacred nexus where His justice and mercy met, making communion possible.
Verse Breakdown
"And when Moses was gone into the tabernacle of the congregation to speak with him"
This clause highlights Moses' unique and privileged access to the Most Holy Place, the inner sanctum of the Tabernacle. Unlike the priests who entered for ritual duties, Moses entered specifically "to speak with him" (God), indicating a direct, personal, and ongoing dialogue. This underscores Moses' unparalleled role as the primary mediator between God and Israel, receiving divine instructions for the nation's guidance and governance.
"then he heard the voice of one speaking unto him"
The immediacy and clarity of God's response are emphasized. Moses' entry is met with immediate divine communication. The phrase "voice of one speaking" is a reverent and awe-inspiring way of referring to God without explicitly naming Him, highlighting the profound mystery and majesty of the divine encounter. It confirms that God is actively present, responsive, and initiating communication with His chosen servant.
"from off the mercy seat that [was] upon the ark of testimony, from between the two cherubims"
This specifies the precise, most sacred location of God's manifestation and voice. The "merciful seat" (the kapporeth) was the golden cover of the "ark of testimony" (containing the tablets of the Law, symbolizing God's covenant and commands). The "two cherubims" were golden figures with outstretched wings, facing each other over the mercy seat, symbolizing guardians of God's holiness and throne. God's voice from this specific locus signifies that His presence is holy, His communication is authoritative, and His relationship with Israel is grounded in both His righteous Law and His merciful provision for atonement.
"and he spake unto him"
This concluding phrase reiterates and confirms the direct, personal, and authoritative nature of God's communication with Moses. It is not a vague impression or a prophetic vision, but a clear, audible voice, establishing a pattern of direct divine instruction that would guide Israel throughout their wilderness journey and beyond, shaping their identity and destiny as God's covenant people.
Literary Devices
Numbers 7:89 employs several literary devices to convey its profound theological message. Symbolism is paramount, with the entire Tabernacle, and especially the Ark of the Testimony, the Mercy Seat, and the Cherubim, serving as powerful symbols of God's transcendent holiness, His immanent presence among His people, and the divine provision for atonement. The "voice of one speaking" from "between the two cherubims" is a form of Theophany, a manifestation of God's presence in a way perceivable by humans, yet retaining His divine mystery and transcendence. This specific localization of God's voice emphasizes the sacred space and the unique privilege of Moses' access, reinforcing the idea that God's communication is not arbitrary but occurs within the divinely ordained parameters of the covenant and the Tabernacle's design. The repetition inherent in the phrase "to speak with him... he heard the voice of one speaking... and he spake unto him" also subtly employs repetition to underscore the central theme of divine communication.
Theological and Thematic Connections
Numbers 7:89 powerfully articulates the core theological truth of God's desire for intimate communion with humanity, even amidst His absolute holiness. The divine voice emanating from the mercy seat, the place of atonement, demonstrates that God's presence and communication are always predicated upon His gracious provision for sin. This verse establishes a foundational pattern for divine-human interaction: God initiates communication, and He does so from a place where His justice and mercy converge. It underscores the necessity of a mediator (Moses) and a prescribed means of access (the Tabernacle and its rituals) for a sinful people to approach a holy God. This intimate dialogue was crucial for Israel's guidance, law, and identity, illustrating that God's presence is not passive but active and revelatory, continually shaping His people and revealing His character.
Reflection and Application
Numbers 7:89 offers a profound glimpse into the heart of God—His unwavering desire to communicate with His people. While the physical Tabernacle and Moses' unique mediatorial role are no longer present, the underlying principle of God's accessible presence remains eternally true. Just as Moses entered the sacred space with the expectation of hearing God's voice, believers today are invited to draw near to God with confidence, knowing that He still desires to speak and guide. Our "Tabernacle" is now the spiritual reality of Christ, through whom we have direct access to the Father. This verse encourages us to cultivate a posture of attentive listening in our lives, recognizing that God communicates through His Word, His Spirit, and His providential workings. It calls us to prioritize time and space for communion, trusting that the God who spoke from between the cherubim still speaks to those who seek Him, offering guidance, comfort, and revelation for our lives and the world.
Questions for Reflection
FAQ
Why did God speak from "between the two cherubims" on the mercy seat?
God speaking from this specific location emphasizes the profound holiness of His presence and the centrality of atonement for communion with Him. The mercy seat (kapporeth) was the place where the blood of the atonement was sprinkled on the Day of Atonement, making it the focal point of God's gracious provision for sin. The cherubim, with their outstretched wings over the mercy seat, symbolized the guardians of God's holiness and His throne, as seen in Exodus 25:18-22. Therefore, God's voice emanating from this precise spot signifies that His communication with humanity is always rooted in His perfect holiness and His merciful provision for reconciliation. It underscores that access to God, and thus His voice, is only possible through the divinely appointed means of atonement.
What is the significance of the "tabernacle of the congregation" in this verse?
The "tabernacle of the congregation" (or "tent of meeting") was the portable sanctuary where God met with His people Israel. Its significance in Numbers 7:89 lies in its role as the designated physical space for divine-human encounter. It was meticulously constructed according to God's blueprints so that He might "dwell among them" (Exodus 29:42-43). Moses entering this specific place to speak with God highlights that while God is omnipresent, He chose to manifest His presence and communicate His will in a particular, holy place accessible to His chosen mediator. It was the center of Israel's worship, law, and national identity, symbolizing God's active presence and guidance in their midst throughout their wilderness journey.
Christ-Centered Fulfillment
Numbers 7:89, with its vivid depiction of God speaking from the mercy seat, finds its ultimate and glorious fulfillment in Jesus Christ. The Old Testament Tabernacle, with its Ark and mercy seat, served as a powerful type and shadow of the greater reality to come. Moses, as the unique mediator who could enter God's presence and hear His voice, foreshadows Jesus, our ultimate and perfect mediator. Christ himself is our true and eternal "mercy seat" or "propitiation" (Romans 3:25), through whose shed blood the demands of God's holiness are met, and atonement for sin is fully accomplished. Unlike the temporary access granted to Moses in a physical structure, Jesus, through His once-for-all sacrifice, tore the veil of the temple (Matthew 27:51), opening a "new and living way" (Hebrews 10:19-20) for all believers to "draw near with confidence to the throne of grace" (Hebrews 4:16). In Christ, God no longer speaks from a localized point between cherubim, but through His Son, the very Word made flesh (John 1:14), who now serves as our great high priest (Hebrews 4:14) and in whom we, as the new temple of the Holy Spirit (1 Corinthians 6:19), have direct and abiding communion with the living God.