Verse 89. - And when Moses was gone into the tabernacle of the congregation. Rather, "the tent of meeting." Hebrew, ohel moed, where God had promised to meet with him (Exodus 25:22). To speak with him, i.e., with God, as implied in the word "meeting." He heard the voice of one speaking unto him. Rather, "he heard the voice conversing with him," making itself audible to him. מִדַּבֵּר, part. Hithpael, as in Ezekiel 2:2. Here is a distinct statement of the supernatural fact that God spake to Moses with an audible human voice, and (no doubt) in the Hebrew language, from out the empty darkness behind the veil. In the fact, indeed, of God so speaking audibly there was nothing new (see Genesis 3:8; Genesis 17:1, etc.), nor in the fact of his so speaking to Moses (see Exodus 3:4 and Exodus 33:9); but this records the fulfillment of that promise which was part of God's covenant with Israel, that he would at all times converse with Moses as their mediator from above the mercy-seat (see on Exodus 25:20-22, and cf. Deuteronomy 5:23-28). And he spake unto him, i.e., God spake unto Moses: the voice made itself audible, and by the voice God himself spake unto him. It is quite obvious that this statement more properly belongs to an earlier period, viz., to that immediately succeeding the consecration of the tabernacle. On the day it was set up Moses was not able to enter it (Exodus 40:35), but no doubt he did so very soon afterwards, and received from the mouth of the Lord, speaking in the holiest, all the commandments and ordinances recorded in Leviticus and in the beginning of this book. Perhaps the first communication made to him in this way concerned the offerings of the princes when first brought near (verses 4, 11), and for that reason the statement may have been appended to the record of those offerings.

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.And when Moses was gone into the tabernacle of the congregation, to speak with him,.... With God, to consult him on some affair or another, or to learn whether he had anything else to communicate to him, to be delivered to the children of Israel; or whether he had any directions and instructions to give him about the presents and gifts of the princes, since this seems to be immediately after their offerings:

then he heard the voice of one speaking unto him; the Targum of Jonathan paraphrases it, the voice of the Spirit; but rather the voice of the Shechinah, or Word of God, the eternal "Logos", is what was heard; who in the fulness of time was to be made flesh, and dwell among men, and be heard, and seen, and handled by them; for as for the voice of the Father, the was not heard at any time, John 5:37,

from off the mercy seat that was upon the ark of the testimony, from between the two cherubim; upon the ark in which the law was, called the testimony, was the mercy seat; over that were placed two cherubim shadowing it, and between these was the seat of the divine Majesty, which he had now taken, and from hence the voice of him speaking, was heard; which, as it follows upon the presents and offerings of the princes, may be interpreted, of the divine approbation and acceptance of them, since it was promised by the Lord to Moses, that upon their building a tabernacle for him he would dwell in it; and upon the making a mercy seat with the cherubim over the ark, he would there meet with Moses, and commune with him; all which being done to his mind he fulfils his promise: though it seems that at this time Moses did not go into the most holy place, only into the tabernacle of the congregation, the outward sanctuary, the court of the tabernacle; and there he heard the voice, as Jarchi observes, coming out of the most holy place, and from the mercy seat there, which was so loud, clear, and distinct, as to be well heard and understood by him; he supposes the voice went out from heaven to between the two cherubim, and from thence to the tabernacle of the congregation: and he spake unto him; what he spoke is not said, unless it is what follows in the next chapter.