Numbers 7:36

7:10-89 The princes and great men were most forward in the service of God. Here is an example to those in authority, and of the highest rank; they ought to use their honour and power, their estate and interest, to promote religion and the service of God in the places where they live. Though it was a time of joy and rejoicing, yet still, in the midst of their sacrifices, we find a sin-offering. As, in our best services, we are conscious that there is sin, there should be repentance, even in our most joyful services. In all approaches to God we must by faith look to Christ as the Sin-offering. They brought their offerings each on a day. God's work should not be done confusedly, or in a hurry; take time, and we shall have done the sooner, or, at least, we shall have done the better. If services are to be done for twelve days together, we must not call it a task and a burden. All their offerings were the same; all the tribes of Israel had an equal share in the altar, and an equal interest in the sacrifices offered upon it. He who now spake to Moses, as the Shechinah or Divine Majesty, from between the Cherubim, was the Eternal Word, the second Person in the Trinity; for all God's communion with man is by his Son, by whom he made the world, and rules the church, who is the same yesterday, to-day, and for ever.

18-83. On the second day Nethaneel … prince of Issachar, did offer—This tribe being stationed on the right side of Judah, offered next through its representative; then Zebulun, which was on the left side; and so on in orderly succession, every tribe making the same kind of offering and in the same amount, to show that, as each was under equal obligation, each rendered an equal tribute. Although each offering made was the same in quantity as well as quality, a separate notice is given of each, as a separate day was appointed for the presentation, that equal honor might be conferred on each, and none appear to be overlooked or slighted. And as the sacred books were frequently read in public, posterity, in each successive age, would feel a livelier interest in the national worship, from the permanent recognition of the offerings made by the ancestors of the respective tribes. But while this was done in one respect, as subjects offering tribute to their king, it was in another respect, a purely religious act. The vessels offered were for a sacrificial use—the animals brought were clean and fit for sacrifice, both symbolically denoting, that while God was to dwell among them as their Sovereign, they were a holy people, who by this offering dedicated themselves to God.

All the princes brought the same gifts. The order in which the twelve princes, whose names have already been given at Numbers 1:5-15 , made their presentation, corresponded to the order of the tribes in the camp (ch. 2), the tribe-prince of Judah taking the lead, and the prince of Naphtali coming last. In the statements as to the weight of the silver kearoth and the golden cappoth, the word shekel is invariably omitted, as in Genesis 20:16 , etc. - In Numbers 7:84-86 , the dedication gifts are summed up, and the total weight given, viz., twelve silver dishes and twelve silver bowls, weighing together 2400 shekels, and twelve golden spoons, weighing 120 shekels in all. On the sacred shekel, see at Exodus 30:13 ; and on the probable value of the shekel of gold, at Exodus 38:24-25 . The sacrificial animals are added together in the same way in Numbers 7:87 , Numbers 7:88 .

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[Reformed Biblical] Numbers 36:7 Numbers 36:8 By which clause it seems that this law was not general to forbid every woman to marry into another tribe, (as may be reasonably concluded from the practice of so many patriarchs, kings, priests, and other holy men, who have married women of other tribes, yea, sometimes of other nations, which it is not likely they would have done, if this had been a transgression of God’s law,) but restrained to heiresses, or such as were likely to be so. See 1Ch_23:22. But if they had brethren, it is probable they were free to marry into any tribe, yet so that, if their brethren died, their punishment was, that the inheritance went from them to the next akin of their father’s tribe and family. And the principal reason why God was solicitous to preserve tribes and families unmixed was, that the tribe and family too out of which the Messiah was to come, and by which he should be known, might be evident and unquestionable. Numbers 36:9 Numbers 36:10 Numbers 36:11 It is certain whether brothers or sons be taken strictly and properly, or more large, as those words are oft used in Scripture. Numbers 36:12 Numbers 36:13 ## Deuteronomy ## THE FIFTH BOOK of MOSES, CALLED DEUTERONOMY ## THE ARGUMENT ## Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs

Leviticus 21:22 , Ezekiel 42:13 , Ezra 2:63 , 2 Chronicles 31:14 ); of things ‘devoted’ to Jehovah ( Leviticus 27:28 ); of the entire Temple, with the territory belonging to it, in Ezekiel’s vision ( Ezekiel 43:12 ; Ezekiel 45:3 ; Ezekiel 48:12 ); and once (perhaps) of the priests ( 1 Chronicles 23:13 ), ‘And Aaron was separated, to sanctify him as (a thing) most holy[337], him and his sons for ever, to burn incense, &c.’: ‘ the holy of holies,’ or ‘ the most holy (place),’ is also the name, in particular, of the inmost part of the Tent of meeting, and of the Temple, in which the ark was ( Exodus 26:33 , and frequently). As no object is called in particular ‘a most holy (thing),’ general considerations, viewed in the light of the context, can alone determine what is here intended. A material object, rather than a person, is certainly most naturally denoted by the expression, and most probably either the altar of burnt-offering (which was in particular desecrated by Antiochus Epiphanes), or the Temple generally, is what is meant. The term anoint is used both of the altar of burnt-offering in particular, and of the Tent of meeting and vessels belonging to it in general, in Exodus 29:36 ; Exodus 30:26-28 (cf. Exodus 40:9-11 ; Leviticus 8:10-11 ; Numbers 7:1 ; Numbers 7:10 ; Numbers 7:84 ; Numbers 7:88 ),—each time immediately preceding the passages quoted above for the use in the same connexion of the term ‘most holy.’ The consecration of a temple in the Messianic age (cf.

25 . it ] i.e. the olive oil of v. 24, by mixing it viz. with the other ingredients specified. ‘According to the Rabbis, the essences of the different spices were first extracted, and then mixed with the oil’ (Kn.). a perfume , &c.] lit. a perfume of perfumery, the work of the perfumer (like the ‘work of the weaver,’ &c., see on Exodus 26:1 : so v. 35, Exodus 37:29 ). 1 Chronicles 9:30 (render ‘compounding the perfume of the spices’) shews that in the age of the Chronicler ( c. 300 b.c.) the anointing oil was made by the ‘sons of the priests.’ For other allusions to perfumers or perfumery, see 1 Samuel 8:13 (RVm.), Isaiah 57:9 , Nehemiah 3:8 (RVm.), Song of Solomon 5:13 (RVm.). 26–28 (cf. Leviticus 8:10 b–11). The Tent of meeting, the ark and other articles belonging to it, with their various vessels, to be all anointed with the aromatic oil thus produced. The command is repeated in Exodus 40:9-11 : cf. also Leviticus 8:10 b–11, Numbers 7:1 , and (specially of the altar) Exodus 29:36 , Numbers 7:10 ; Numbers 7:84 ; Numbers 7:88 .