CHAPTER 7
. THE PRINCES'
OFFERINGS.
1. the day that Moses had fully set
up the tabernacle—Those who take the word "day" as
literally pointing to the exact date of the completion of the
tabernacle, are under a necessity of considering the sacred narrative
as disjointed, and this portion of the history from the seventh to
the eleventh chapters as out of its place—the chronology requiring
that it should have immediately followed the fortieth chapter of
Exodus, which relates that the tabernacle was reared on the first day
of the first month of the second year []. But that the term "day" is used in a loose and
indeterminate sense, as synonymous with time, is evident from
the fact that not one day but several days were occupied with the
transactions about to be described. So that this chapter stands in
its proper place in the order of the history; after the tabernacle
and its instruments (the altar and its vessels) had been anointed (), the Levites separated to the sacred service—the
numbering of the people, and the disposal of the tribes about the
tabernacle, in a certain order, which was observed by the princes in
the presentation of their offerings. This would fix the period of the
imposing ceremonial described in this chapter about a month after the
completion of the tabernacle.
2, 3. the princes of Israel . . .
brought their offering before the Lord—The finishing of the
sacred edifice would, it may well be imagined, be hailed as an
auspicious occasion, diffusing great joy and thankfulness throughout
the whole population of Israel. But the leading men, not content with
participating in the general expression of satisfaction,
distinguished themselves by a movement, which, while purely
spontaneous, was at the same time so appropriate in the circumstances
and so equal in character, as indicates it to have been the result of
concerted and previous arrangement. It was an offer of the means of
carriage, suitable to the migratory state of the nation in the
wilderness, for transporting the tabernacle from place to place. In
the pattern of that sacred tent exhibited on the mount, and to which
its symbolic and typical character required a faithful adherence, no
provision had been made for its removal in the frequent journeyings
of the Israelites. That not being essential to the plan of the divine
architect, it was left to be accomplished by voluntary liberality;
and whether we look to the judicious character of the gifts, or to
the public manner in which they were presented, we have unmistakable
evidence of the pious and patriotic feelings from which they emanated
and the extensive interest the occasion produced. The offerers were
"the princes of Israel, heads of the house of their fathers,"
and the offering consisted of six covered wagons or little cars, and
twelve oxen, two of the princes being partners in a wagon, and each
furnishing an ox.
4, 5. The Lord spake unto Moses,
saying, Take it of them, that they may be to do the service of the
tabernacle of the congregation—They exhibited a beautiful
example to all who are great in dignity and in wealth, to be foremost
in contributing to the support and in promoting the interests of
religion. The strictness of the injunctions Moses had received to
adhere with scrupulous fidelity to the divine model of the tabernacle
probably led him to doubt whether he was at liberty to act in this
matter without orders. God, however, relieved him by declaring His
acceptance of the freewill offerings, as well as by giving
instructions as to the mode of their distribution among the Levites.
It is probable that in doing so, He merely sanctioned the object for
which they were offered, and that the practical wisdom of the
offerers had previously determined that they should be distributed
"unto the Levites, to every man according to his service"—that
is, more or fewer were assigned to each of the Levitical divisions,
as their department of duty seemed to require. This divine sanction
it is of great importance to notice, as establishing the principle,
that while in the great matters of divine worship and church
government we are to adhere faithfully to the revealed rule of faith
and duty, minor arrangements respecting them may be lawfully made,
according to the means and convenience of God's people in different
places. "There is a great deal left to human
regulation—appendages of undoubted convenience, and which it were
as absurd to resist on the ground that an express warrant cannot be
produced for them, as to protest against the convening of the people
to divine service, because there is no Scripture for the erection and
ringing of a church bell" [CHALMERS].
6-9. Moses took the wagons and the
oxen—The Hebrew word seems to be fairly rendered by the
word "wagons." Wheel carriages of some kind are certainly
intended; and as they were covered, the best idea we can form of them
is, that they bore some resemblance to our covered wagons. That wheel
carriages were anciently used in Egypt, and in what is now Asiatic
Turkey, is attested, not only by history, but by existing sculptures
and paintings. Some of these the Israelites might have brought with
them at their departure; and others, the skilful artisans, who did
the mechanical work of the tabernacle, could easily have constructed,
according to models with which they had been familiar. Each wagon was
drawn by two oxen, and a greater number does not seem to have been
employed on any of the different occasions mentioned in Scripture.
Oxen seem to have been generally used for draught in ancient times
among other nations as well as the Hebrews; and they continue still
to be employed in dragging the few carts which are in use in some
parts of Western Asia [KITTO].
gave them unto the
Levites—The principle of distribution was natural and
judicious. The Merarites had twice the number of wagons and oxen
appropriated to them that the Gershonites had, obviously because,
while the latter had charge only of the coverings and hangings (the
light but precious and richly-embroidered drapery, []) the former were appointed to transport all the heavy
and bulky materials (the boards, bars, pillars, and sockets) in
short, all the larger articles of furniture [Numbers 4:31;
Numbers 4:32]. Whoever thinks only of
the enormous weight of metal, the gold, silver, brass, c., that were
on the bases, chapiters, and pillars, &c., will probably come to
the conclusion that four wagons and eight oxen were not nearly
sufficient for the conveyance of so vast a load. Besides, the
Merarites were not very numerous, as they amounted only to thirty-two
hundred men from thirty years and upward [Numbers 4:32] and, therefore, there is reason to suppose that a much
greater number of wagons would afterwards be found necessary, and be
furnished, than were given on this occasion [CALMET].
Others, who consider the full number of wagons and oxen to be stated
in the sacred record, suppose that the Merarites may have carried
many of the smaller things in their hands—the sockets, for
instance, which being each a talent weight, was one man's burden (Numbers 4:32). The Kohathites had neither wheeled vehicles nor beasts of
burden assigned them, because, being charged with the transport of
the furniture belonging to the holy place, the sacred worth and
character of the vessels entrusted to them (see on Numbers 4:32) demanded a more honorable mode of conveyance. These were
carried by those Levites shoulder high. Even in this minute
arrangement every reflecting reader will perceive the evidence of
divine wisdom and holiness; and a deviation from the prescribed rule
of duty led, in one recorded instance, to a manifestation of holy
displeasure, calculated to make a salutary and solemn impression (Numbers 4:32).
10, 11. the princes offered for
dedicating of the altar, c.—"Altar" is here used in
the singular for the plural for it is evident, from the kind of
offerings, that the altars of burnt offering and incense are both
referred to. This was not the first or proper dedication of
those altars, which had been made by Moses and Aaron some time before
[Leviticus 8:11]. But it might be
considered an additional "dedication"—those offerings
being the first that were made for particular persons or tribes.
11. They shall offer . . . each
prince on his day, c.—Eastern princes were accustomed
anciently, as they are in Persia still on a certain yearly festival,
to sit upon their thrones in great state, when the princes and
nobles, from all parts of their dominions, appear before them with
tributary presents, which form a large proportion of their royal
revenue. And in the offering of all gifts or presents to great
personages, every article is presented singly and with ostentatious
display. The tabernacle being the palace of their great King, as well
as the sanctuary of their God, the princes of Israel may be viewed,
on the occasion under notice, as presenting their tributary
offerings, and in the same manner of successive detail, which accords
with the immemorial usages of the East. A day was set apart for each,
as much for the imposing solemnity and splendor of the ceremony, as
for the prevention of disorder and hurry and it is observable that,
in the order of offering, regard was paid to priority not of birth,
but of rank and dignity as they were ranked in the camp—beginning
at the east, proceeding to the south, then to the west, and closing
with the north, according to the course of the sun.
12-17. He that offered his offering
the first day was Nahshon . . . of the tribe of Judah, c.—Judah
having had the precedence assigned to it, the prince or head of that
tribe was the first admitted to offer as its representative and his
offering, as well as that of the others, is thought, from its
costliness, to have been furnished not from his own private means,
but from the general contributions of each tribe. Some parts of the
offering, as the animals for sacrifice, were for the ritual service
of the day, the peace offerings being by much the most numerous, as
the princes and some of the people joined with the priests afterwards
in celebrating the occasion with festive rejoicing. Hence the feast
of dedication became afterwards an anniversary festival. Other parts
of the offering were intended for permanent use, as utensils
necessary in the service of the sanctuary; such as an immense platter
and bowl (Exodus 25:29). Being of
silver, they were to be employed at the altar of burnt offering, or
in the court, not in the holy place, all the furniture of which was
of solid or plated gold; and there was a golden spoon, the contents
of which show its destination to have been the altar of incense. The
word rendered "spoon" means a hollow cup, in the shape of a
hand, with which the priests on ordinary occasions might lift a
quantity from the incense-box to throw on the altar-fire, or into the
censers; but on the ceremonial on the day of the annual atonement no
instrument was allowed but the high priest's own hands (Exodus 25:29).
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.
48. On the seventh day—Surprise
has been expressed by some that this work of presentation was
continued on the Sabbath. But assuming that the seventh day referred
to was a Sabbath (which is uncertain), the work was of a directly
religious character, and perfectly in accordance with the design of
the sacred day.
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.
84-88. This was the dedication of
the altar—The inspired historian here sums up the separate
items detailed in the preceding narrative, and the aggregate amount
is as follows: 12 silver chargers, each weighing 130 shekels equals
1560; 12 silver bowls, each 70 shekels equals 840: total weight. A
silver charger at 130 shekels, reduced to troy weight, made 75
ounces, 9 pennyweights, 168.31 grains; and a silver bowl at 70
shekels amounts to 40 ounces, 12 pennyweights, 2121.31 grains. The
total weight of the 12 chargers is therefore 905 ounces, 16
pennyweights, 33.11 grains; and that of the 12 bowls 487 ounces, 14
pennyweights, 204.31 grains; making the total weight of silver
vessels 1393 ounces, 10 pennyweights, 237.31 grains; which at 5s.
per ounce, is equal to £383 1s. 8½d. The 12 golden
spoons, allowing each to be 5 ounces, 16 pennyweights, 3.31 grains,
amount to 69 ounces, 3 pennyweights, 135.31 grains, which, at £4 per
ounce, is equal to £320 14s. 10½d., and added to the
amount of the silver, makes a total of £703 16s. 6½d.
Besides these the offerings comprised twelve bullocks, twelve rams,
twelve lambs, twenty-four goats, sixty rams, sixty he-goats, sixty
lambs—amounting in all to 240. So large a collection of cattle
offered for sacrifice on one occasion proves both the large flocks of
the Israelites and the abundance of pastures which were then, and
still are, found in the valleys that lie between the Sinaitic
Mountains. All travellers attest the luxuriant verdure of those
extensive wadies; and that they were equally or still more rich in
pasture anciently, is confirmed by the numerous flocks of the
Amalekites, as well as of Nabal, which were fed in the wilderness of
Paran (1 Samuel 15:9).
89. And when Moses was gone into the
tabernacle of the congregation to speak with him—As a king
gives private audience to his minister, so special license was
granted to Moses, who, though not a priest, was admitted into the
sanctuary to receive instructions from his heavenly King as occasion
demanded.
then he heard the voice of
one speaking to him—Though standing on the outer side of the
veil, he could distinctly hear it, and the mention of this
circumstance is important as the fulfilment, at the dedication of the
tabernacle, of a special promise made by the Lord Christ Himself, the
Angel of the Covenant, commanding its erection (). It was the reward of Moses' zeal and obedience; and, in
like manner, to all who love Him and keep His commandments He will
manifest Himself (John 14:21).
CHAPTER 7
. THE PRINCES' OFFERINGS.
1. the day that Moses had fully set up the tabernacle—Those who take the word "day" as literally pointing to the exact date of the completion of the tabernacle, are under a necessity of considering the sacred narrative as disjointed, and this portion of the history from the seventh to the eleventh chapters as out of its place—the chronology requiring that it should have immediately followed the fortieth chapter of Exodus, which relates that the tabernacle was reared on the first day of the first month of the second year []. But that the term "day" is used in a loose and indeterminate sense, as synonymous with time, is evident from the fact that not one day but several days were occupied with the transactions about to be described. So that this chapter stands in its proper place in the order of the history; after the tabernacle and its instruments (the altar and its vessels) had been anointed (), the Levites separated to the sacred service—the numbering of the people, and the disposal of the tribes about the tabernacle, in a certain order, which was observed by the princes in the presentation of their offerings. This would fix the period of the imposing ceremonial described in this chapter about a month after the completion of the tabernacle.
2, 3. the princes of Israel . . . brought their offering before the Lord—The finishing of the sacred edifice would, it may well be imagined, be hailed as an auspicious occasion, diffusing great joy and thankfulness throughout the whole population of Israel. But the leading men, not content with participating in the general expression of satisfaction, distinguished themselves by a movement, which, while purely spontaneous, was at the same time so appropriate in the circumstances and so equal in character, as indicates it to have been the result of concerted and previous arrangement. It was an offer of the means of carriage, suitable to the migratory state of the nation in the wilderness, for transporting the tabernacle from place to place. In the pattern of that sacred tent exhibited on the mount, and to which its symbolic and typical character required a faithful adherence, no provision had been made for its removal in the frequent journeyings of the Israelites. That not being essential to the plan of the divine architect, it was left to be accomplished by voluntary liberality; and whether we look to the judicious character of the gifts, or to the public manner in which they were presented, we have unmistakable evidence of the pious and patriotic feelings from which they emanated and the extensive interest the occasion produced. The offerers were "the princes of Israel, heads of the house of their fathers," and the offering consisted of six covered wagons or little cars, and twelve oxen, two of the princes being partners in a wagon, and each furnishing an ox.
4, 5. The Lord spake unto Moses, saying, Take it of them, that they may be to do the service of the tabernacle of the congregation—They exhibited a beautiful example to all who are great in dignity and in wealth, to be foremost in contributing to the support and in promoting the interests of religion. The strictness of the injunctions Moses had received to adhere with scrupulous fidelity to the divine model of the tabernacle probably led him to doubt whether he was at liberty to act in this matter without orders. God, however, relieved him by declaring His acceptance of the freewill offerings, as well as by giving instructions as to the mode of their distribution among the Levites. It is probable that in doing so, He merely sanctioned the object for which they were offered, and that the practical wisdom of the offerers had previously determined that they should be distributed "unto the Levites, to every man according to his service"—that is, more or fewer were assigned to each of the Levitical divisions, as their department of duty seemed to require. This divine sanction it is of great importance to notice, as establishing the principle, that while in the great matters of divine worship and church government we are to adhere faithfully to the revealed rule of faith and duty, minor arrangements respecting them may be lawfully made, according to the means and convenience of God's people in different places. "There is a great deal left to human regulation—appendages of undoubted convenience, and which it were as absurd to resist on the ground that an express warrant cannot be produced for them, as to protest against the convening of the people to divine service, because there is no Scripture for the erection and ringing of a church bell" [CHALMERS].
6-9. Moses took the wagons and the oxen—The Hebrew word seems to be fairly rendered by the word "wagons." Wheel carriages of some kind are certainly intended; and as they were covered, the best idea we can form of them is, that they bore some resemblance to our covered wagons. That wheel carriages were anciently used in Egypt, and in what is now Asiatic Turkey, is attested, not only by history, but by existing sculptures and paintings. Some of these the Israelites might have brought with them at their departure; and others, the skilful artisans, who did the mechanical work of the tabernacle, could easily have constructed, according to models with which they had been familiar. Each wagon was drawn by two oxen, and a greater number does not seem to have been employed on any of the different occasions mentioned in Scripture. Oxen seem to have been generally used for draught in ancient times among other nations as well as the Hebrews; and they continue still to be employed in dragging the few carts which are in use in some parts of Western Asia [KITTO].
gave them unto the Levites—The principle of distribution was natural and judicious. The Merarites had twice the number of wagons and oxen appropriated to them that the Gershonites had, obviously because, while the latter had charge only of the coverings and hangings (the light but precious and richly-embroidered drapery, []) the former were appointed to transport all the heavy and bulky materials (the boards, bars, pillars, and sockets) in short, all the larger articles of furniture [Numbers 4:31; Numbers 4:32]. Whoever thinks only of the enormous weight of metal, the gold, silver, brass, c., that were on the bases, chapiters, and pillars, &c., will probably come to the conclusion that four wagons and eight oxen were not nearly sufficient for the conveyance of so vast a load. Besides, the Merarites were not very numerous, as they amounted only to thirty-two hundred men from thirty years and upward [Numbers 4:32] and, therefore, there is reason to suppose that a much greater number of wagons would afterwards be found necessary, and be furnished, than were given on this occasion [CALMET]. Others, who consider the full number of wagons and oxen to be stated in the sacred record, suppose that the Merarites may have carried many of the smaller things in their hands—the sockets, for instance, which being each a talent weight, was one man's burden (Numbers 4:32). The Kohathites had neither wheeled vehicles nor beasts of burden assigned them, because, being charged with the transport of the furniture belonging to the holy place, the sacred worth and character of the vessels entrusted to them (see on Numbers 4:32) demanded a more honorable mode of conveyance. These were carried by those Levites shoulder high. Even in this minute arrangement every reflecting reader will perceive the evidence of divine wisdom and holiness; and a deviation from the prescribed rule of duty led, in one recorded instance, to a manifestation of holy displeasure, calculated to make a salutary and solemn impression (Numbers 4:32).
10, 11. the princes offered for dedicating of the altar, c.—"Altar" is here used in the singular for the plural for it is evident, from the kind of offerings, that the altars of burnt offering and incense are both referred to. This was not the first or proper dedication of those altars, which had been made by Moses and Aaron some time before [Leviticus 8:11]. But it might be considered an additional "dedication"—those offerings being the first that were made for particular persons or tribes.
11. They shall offer . . . each prince on his day, c.—Eastern princes were accustomed anciently, as they are in Persia still on a certain yearly festival, to sit upon their thrones in great state, when the princes and nobles, from all parts of their dominions, appear before them with tributary presents, which form a large proportion of their royal revenue. And in the offering of all gifts or presents to great personages, every article is presented singly and with ostentatious display. The tabernacle being the palace of their great King, as well as the sanctuary of their God, the princes of Israel may be viewed, on the occasion under notice, as presenting their tributary offerings, and in the same manner of successive detail, which accords with the immemorial usages of the East. A day was set apart for each, as much for the imposing solemnity and splendor of the ceremony, as for the prevention of disorder and hurry and it is observable that, in the order of offering, regard was paid to priority not of birth, but of rank and dignity as they were ranked in the camp—beginning at the east, proceeding to the south, then to the west, and closing with the north, according to the course of the sun.
12-17. He that offered his offering the first day was Nahshon . . . of the tribe of Judah, c.—Judah having had the precedence assigned to it, the prince or head of that tribe was the first admitted to offer as its representative and his offering, as well as that of the others, is thought, from its costliness, to have been furnished not from his own private means, but from the general contributions of each tribe. Some parts of the offering, as the animals for sacrifice, were for the ritual service of the day, the peace offerings being by much the most numerous, as the princes and some of the people joined with the priests afterwards in celebrating the occasion with festive rejoicing. Hence the feast of dedication became afterwards an anniversary festival. Other parts of the offering were intended for permanent use, as utensils necessary in the service of the sanctuary; such as an immense platter and bowl (Exodus 25:29). Being of silver, they were to be employed at the altar of burnt offering, or in the court, not in the holy place, all the furniture of which was of solid or plated gold; and there was a golden spoon, the contents of which show its destination to have been the altar of incense. The word rendered "spoon" means a hollow cup, in the shape of a hand, with which the priests on ordinary occasions might lift a quantity from the incense-box to throw on the altar-fire, or into the censers; but on the ceremonial on the day of the annual atonement no instrument was allowed but the high priest's own hands (Exodus 25:29).
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.
48. On the seventh day—Surprise has been expressed by some that this work of presentation was continued on the Sabbath. But assuming that the seventh day referred to was a Sabbath (which is uncertain), the work was of a directly religious character, and perfectly in accordance with the design of the sacred day.
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.
84-88. This was the dedication of the altar—The inspired historian here sums up the separate items detailed in the preceding narrative, and the aggregate amount is as follows: 12 silver chargers, each weighing 130 shekels equals 1560; 12 silver bowls, each 70 shekels equals 840: total weight. A silver charger at 130 shekels, reduced to troy weight, made 75 ounces, 9 pennyweights, 168.31 grains; and a silver bowl at 70 shekels amounts to 40 ounces, 12 pennyweights, 2121.31 grains. The total weight of the 12 chargers is therefore 905 ounces, 16 pennyweights, 33.11 grains; and that of the 12 bowls 487 ounces, 14 pennyweights, 204.31 grains; making the total weight of silver vessels 1393 ounces, 10 pennyweights, 237.31 grains; which at 5s. per ounce, is equal to £383 1s. 8½d. The 12 golden spoons, allowing each to be 5 ounces, 16 pennyweights, 3.31 grains, amount to 69 ounces, 3 pennyweights, 135.31 grains, which, at £4 per ounce, is equal to £320 14s. 10½d., and added to the amount of the silver, makes a total of £703 16s. 6½d. Besides these the offerings comprised twelve bullocks, twelve rams, twelve lambs, twenty-four goats, sixty rams, sixty he-goats, sixty lambs—amounting in all to 240. So large a collection of cattle offered for sacrifice on one occasion proves both the large flocks of the Israelites and the abundance of pastures which were then, and still are, found in the valleys that lie between the Sinaitic Mountains. All travellers attest the luxuriant verdure of those extensive wadies; and that they were equally or still more rich in pasture anciently, is confirmed by the numerous flocks of the Amalekites, as well as of Nabal, which were fed in the wilderness of Paran (1 Samuel 15:9).
89. And when Moses was gone into the tabernacle of the congregation to speak with him—As a king gives private audience to his minister, so special license was granted to Moses, who, though not a priest, was admitted into the sanctuary to receive instructions from his heavenly King as occasion demanded.
then he heard the voice of one speaking to him—Though standing on the outer side of the veil, he could distinctly hear it, and the mention of this circumstance is important as the fulfilment, at the dedication of the tabernacle, of a special promise made by the Lord Christ Himself, the Angel of the Covenant, commanding its erection (). It was the reward of Moses' zeal and obedience; and, in like manner, to all who love Him and keep His commandments He will manifest Himself (John 14:21).