What number verse is Numbers 7:16 in the Bible?

Numbers 7:16 is the 3,867th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:16 sits at position 3,867.

Translation

King James Version

One kid of the goats for a sin offering:

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KJV (with Strong's)

One ^H259 kid ^H8163 of the goats ^H5795 for a sin offering ^H2403:

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Complete Jewish Bible

one male goat as a sin offering,

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Berean Standard Bible

one male goat for a sin offering;

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American Standard Version

one male of the goats for a sin-offering;

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World English Bible Messianic

one male goat for a sin offering;

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Geneva Bible (1599)

An hee goate for a sinne offring,

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Young's Literal Translation

one kid of the goats for a sin-offering;

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Study This Verse

SUMMARY

Numbers 7:16 meticulously records the offering of "one kid of the goats for a sin offering" by each tribal leader during the dedication of the newly consecrated Tabernacle. This seemingly minor detail within a lengthy list of gifts profoundly underscores the foundational and persistent necessity of purification and atonement within the Mosaic covenant. It highlights the inherent human condition of sinfulness and the divine provision required for cleansing, ensuring that even in celebratory acts of worship and dedication, a holy relationship with God could be maintained.

CONTEXT

Literary Context: Numbers chapter 7 provides an exhaustive, day-by-day account of the dedication offerings presented by the twelve tribal leaders for the Tabernacle. Following its completion and anointing as detailed in Numbers 7:1, each leader brought an identical and comprehensive set of gifts, including various animals for burnt, grain, peace, and sin offerings, alongside precious metals. The deliberate and extensive repetition of this precise list for each of the twelve tribes serves a crucial literary purpose: it emphasizes the unity, uniformity, and communal nature of Israel's worship, demonstrating that every segment of the nation participated equally in establishing the sacred protocols. The inclusion of the "kid of the goats for a sin offering" within this repetitive structure underscores the universal and constant requirement for atonement and purification for all Israel to stand acceptably before a holy God under the Old Covenant. This detailed enumeration highlights the Israelites' faithful obedience in establishing the prescribed practices for God's dwelling place among them.
Historical & Cultural Context: The dedication of the Tabernacle marked a monumental turning point in Israel's post-Exodus history, signifying the tangible, permanent presence of God dwelling among His people. This event followed the meticulous construction of the Tabernacle according to divine blueprints laid out in Exodus chapters 25-40, culminating in the glory of the LORD filling the sanctuary (Exodus 40:34). In the broader ancient Near Eastern world, the consecration of temples and sacred spaces often involved elaborate rituals and numerous sacrifices to invoke divine favor and purify the site. For Israel, the offerings in Numbers 7 were not merely ceremonial but deeply theological, establishing the operational framework for worship and the maintenance of fellowship with a holy God. The consistent inclusion of a sin offering, even during a joyful and obedient dedication, profoundly communicated the understanding that human sinfulness—both intentional and unintentional—constantly necessitated divine provision for cleansing to maintain the covenant relationship. This practice was integral to the Mosaic Law, which meticulously outlined a comprehensive sacrificial system designed to address various forms of sin and ritual impurity.
Key Themes: Numbers 7:16 contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. Firstly, it reinforces the Holiness of God and the absolute necessity of purity for humanity to approach Him. The very presence of a sin offering in a dedication ceremony underscores that even the most sacred acts by a consecrated people require atonement. Secondly, it highlights the theme of Divine Provision for Sin. Despite humanity's inherent fallenness, God graciously instituted a sacrificial system to provide a means for reconciliation and forgiveness, demonstrating His mercy alongside His justice. Thirdly, the verse, as part of the larger chapter, emphasizes Corporate Worship and Unity. The identical offerings from each tribe symbolize Israel's unified commitment to God's prescribed worship and their shared need for atonement. Finally, it subtly points to the Incompleteness of the Old Covenant Sacrifices, foreshadowing a greater, more perfect sacrifice to come, as these animal offerings needed constant repetition to address ongoing sin and impurity.

EXPOSITION AND ANALYSIS

Key Word Analysis

One (Hebrew, ʼechâd', H259): This numeral signifies unity or singularity. In Numbers 7:16, "one" emphasizes the precise, divinely ordained nature of the offering. Each tribal leader provided exactly one kid of the goats, underscoring the specific and non-negotiable requirements of God's law. It highlights the meticulous detail God expected in worship and the uniform standard applied to all tribes, reinforcing the idea of a singular, unified approach to atonement.
Kid (Hebrew, sâʻîyr', H8163): This word refers to a he-goat, often a young one, and can also imply "shaggy." As a sacrificial animal, the "kid" or young goat was a common and specific requirement for certain sin offerings, particularly for individuals or leaders, as seen in Leviticus 4. Its selection here indicates adherence to the specific type of animal prescribed for this particular purpose, emphasizing the value and appropriateness of the animal for the expiation of sin.
Sin Offering (Hebrew, chaṭṭâʼâh', H2403): This term denotes an "offence" or "sin," but in the context of the sacrificial system, it refers to the specific offering made to atone for sin, ritual impurity, or defilement. Its primary function was to purify a person, place, or object from unintentional sins or ritual uncleanness, thereby restoring fellowship with God and maintaining the sanctity required for His presence. It was distinct from other offerings, focusing specifically on cleansing and making expiation for the defilement caused by sin, ensuring the offerer's acceptability before a holy God.

Verse Breakdown

"One kid of the goats": This phrase precisely identifies the specific animal required for the offering. The term "kid" (sâʻîyr) typically refers to a young male goat, a common and divinely prescribed animal for sin offerings in the Mosaic Law, particularly for individual or congregational unintentional sins (Leviticus 4:28). The singularity ("one") emphasizes the exactness of God's commands and the specific value placed on each individual sacrifice, highlighting the meticulous nature of the Tabernacle's dedication and the offerings presented.
"for a sin offering": This clause explicitly states the purpose and theological significance of the animal. It was not intended for a burnt offering (signifying complete dedication), a grain offering (acknowledging God's provision), or a peace offering (celebrating fellowship), but specifically for atonement and purification. Its inclusion in a dedication ceremony, a moment of great joy and obedience, underscores the profound understanding that human imperfection and the potential for defilement were ever-present realities. This offering provided God's gracious provision for cleansing, enabling the people to maintain a pure and acceptable relationship with a holy God, even amidst their most sacred acts of worship.

Literary Devices

The meticulous Repetition of the tribal offerings throughout Numbers chapter 7 serves as a paramount literary device. This anaphoric structure emphasizes the unity and communal nature of Israel's worship, demonstrating that every tribe, without exception, participated equally in the dedication and shared the universal need for atonement. Furthermore, the "kid of the goats" itself functions as Symbolism, representing the substitutionary nature of the sin offering. The innocent animal's life was given to cover the impurity or unintentional sin of the offerer, pointing forward to a greater, ultimate sacrifice. The very act of offering, repeated twelve times, also serves as a Ritualistic Pattern, reinforcing the established order of worship and the foundational importance of purification within the Mosaic covenant. This pattern not only instructs but also deeply impresses upon the reader the consistent and pervasive requirement for dealing with sin.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:16, though a seemingly small detail in a lengthy list, profoundly underscores the pervasive reality of sin and the constant necessity of atonement within the Old Covenant. Even during a moment of national celebration and dedication—the consecration of God's dwelling place—the requirement for a sin offering highlighted that human imperfection and the potential for defilement were ever-present. This verse reveals God's gracious provision for His people to deal with their sin and maintain fellowship with Him, establishing a system by which their impurities could be covered and their relationship restored, thereby emphasizing His absolute holiness and justice while simultaneously demonstrating His boundless mercy. It teaches that access to God's presence is always predicated on purification and that even the most devout acts require a divine covering for sin.

Leviticus 4:2-35 - Provides detailed instructions for different types of sin offerings, demonstrating their pervasive role in Israelite worship and their function in covering unintentional sins and impurities.
Hebrews 10:4 - States that "it is impossible for the blood of bulls and goats to take away sins," revealing the temporary, symbolic, and ultimately insufficient nature of these Old Testament sacrifices to provide ultimate cleansing.
John 1:29 - John the Baptist's declaration of Jesus as "the Lamb of God, who takes away the sin of the world," pointing to the ultimate, perfect, and final fulfillment of all sin offerings in the person and work of Christ.

REFLECTION AND APPLICATION

Numbers 7:16, nestled within the meticulous details of the Tabernacle's dedication, serves as a timeless reminder of profound spiritual truths that transcend the Old Covenant. It compels us to confront the pervasive nature of sin, recognizing that even our best intentions and most sacred acts can be marred by imperfection, requiring divine cleansing. The inclusion of a sin offering, even in a moment of great joy and obedience, underscores God's absolute holiness and the gravity of any transgression against Him. Yet, it simultaneously highlights His boundless grace, demonstrating that He has always provided a way for reconciliation and forgiveness. This historical practice should deepen our appreciation for the perfect and complete work of Jesus Christ, who, unlike the temporary animal sacrifices, offered Himself once and for all, providing eternal purification and an enduring pathway to fellowship with God. Our understanding of the Old Testament sin offering should lead us to profound gratitude for the sufficiency of Christ's sacrifice and motivate us to live lives that reflect the holiness and grace we have received, striving for purity in light of the ultimate sacrifice made on our behalf.

Questions for Reflection

How does the inclusion of a "sin offering" in a dedication ceremony challenge our assumptions about sin and holiness, even in moments of spiritual achievement or celebration?
In what ways does understanding the Old Testament sin offering deepen your appreciation for the finished work of Jesus Christ on the cross as the perfect and final sacrifice?
How can the principle of purification and atonement, as seen in Numbers 7:16, inform our daily walk with God and our approach to personal sin and the need for ongoing repentance today?

FAQ

Why was a sin offering necessary even during the dedication of the Tabernacle?

Answer: A sin offering was necessary even during the joyful dedication of the Tabernacle because it addressed the pervasive reality of human sinfulness and ritual impurity, which could defile sacred space and hinder fellowship with a holy God. The "sin offering" (Hebrew: chaṭṭâʼâh) was primarily for unintentional sins, errors, or ceremonial uncleanness, rather than deliberate, high-handed rebellion. The Tabernacle, as God's dwelling place, had to remain absolutely holy. The offerings, including the sin offering, ensured that the people and the sacred space were ritually clean and acceptable before God, allowing His presence to remain among them. This demonstrated that even in moments of great obedience and celebration, the need for atonement was constant, highlighting God's absolute holiness and His gracious provision for His people to maintain a pure relationship with Him. This concept is foundational to the Mosaic Law, which established a comprehensive system for dealing with various forms of sin and impurity to preserve the sanctity of God's presence.

CHRIST-CENTERED FULFILLMENT

Numbers 7:16, with its seemingly simple mention of "one kid of the goats for a sin offering," finds its profound and ultimate fulfillment in the person and work of Jesus Christ. The Old Testament sin offerings, though divinely commanded, were inherently temporary and imperfect, serving as a shadow of the coming reality (Hebrews 10:1). Each goat or lamb sacrificed pointed forward to the true Lamb of God, who takes away the sin of the world. Jesus did not merely cover sins; He bore them completely, becoming the ultimate "sin offering" on our behalf (2 Corinthians 5:21). Unlike the repetitive sacrifices required under the Law, Christ offered Himself once for all time, securing eternal redemption and perfect purification (Hebrews 9:12 and Hebrews 10:10). Through His singular, perfect sacrifice, the need for animal offerings ceased, and believers now have direct, confident access to God's presence, not through the blood of goats, but through the precious blood of Christ (Hebrews 10:19-22). Thus, Numbers 7:16 is not just a historical detail but a prophetic whisper, echoing the profound truth that only through the perfect sacrifice of Christ can true and lasting atonement be achieved, enabling a holy God to dwell among and within a sinful people.

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Commentary on Numbers 7 verses 10–89

10 ¶ And the princes offered for dedicating of the altar in the day that it was anointed, even the princes offered their offering before the altar.

11 And the LORD said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar.

12 And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah:

13 And his offering was one silver charger, the weight thereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them were full of fine flour mingled with oil for a meat offering:

14 One spoon of ten shekels of gold, full of incense:

15 One young bullock, one ram, one lamb of the first year, for a burnt offering:

16 One kid of the goats for a sin offering:

17 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nahshon the son of Amminadab.

18 On the second day Nethaneel the son of Zuar, prince of Issachar, did offer:

19 He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

20 One spoon of gold of ten shekels, full of incense:

21 One young bullock, one ram, one lamb of the first year, for a burnt offering:

22 One kid of the goats for a sin offering:

23 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nethaneel the son of Zuar.

24 On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer:

25 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

26 One golden spoon of ten shekels, full of incense:

27 One young bullock, one ram, one lamb of the first year, for a burnt offering:

28 One kid of the goats for a sin offering:

29 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliab the son of Helon.

30 On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer:

31 His offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

32 One golden spoon of ten shekels, full of incense:

33 One young bullock, one ram, one lamb of the first year, for a burnt offering:

34 One kid of the goats for a sin offering:

35 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elizur the son of Shedeur.

36 On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer:

37 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

38 One golden spoon of ten shekels, full of incense:

39 One young bullock, one ram, one lamb of the first year, for a burnt offering:

40 One kid of the goats for a sin offering:

41 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Shelumiel the son of Zurishaddai.

42 On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered:

43 His offering was one silver charger of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

44 One golden spoon of ten shekels, full of incense:

45 One young bullock, one ram, one lamb of the first year, for a burnt offering:

46 One kid of the goats for a sin offering:

47 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliasaph the son of Deuel.

48 On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered:

49 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

50 One golden spoon of ten shekels, full of incense:

51 One young bullock, one ram, one lamb of the first year, for a burnt offering:

52 One kid of the goats for a sin offering:

53 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elishama the son of Ammihud.

54 On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh:

55 His offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

56 One golden spoon of ten shekels, full of incense:

57 One young bullock, one ram, one lamb of the first year, for a burnt offering:

58 One kid of the goats for a sin offering:

59 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Gamaliel the son of Pedahzur.

60 On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered:

61 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

62 One golden spoon of ten shekels, full of incense:

63 One young bullock, one ram, one lamb of the first year, for a burnt offering:

64 One kid of the goats for a sin offering:

65 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Abidan the son of Gideoni.

66 On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered:

67 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

68 One golden spoon of ten shekels, full of incense:

69 One young bullock, one ram, one lamb of the first year, for a burnt offering:

70 One kid of the goats for a sin offering:

71 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahiezer the son of Ammishaddai.

72 On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered:

73 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

74 One golden spoon of ten shekels, full of incense:

75 One young bullock, one ram, one lamb of the first year, for a burnt offering:

76 One kid of the goats for a sin offering:

77 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Pagiel the son of Ocran.

78 On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered:

79 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

80 One golden spoon of ten shekels, full of incense:

81 One young bullock, one ram, one lamb of the first year, for a burnt offering:

82 One kid of the goats for a sin offering:

83 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahira the son of Enan.

84 This was the dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold:

85 Each charger of silver weighing an hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary:

86 The golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels.

87 All the oxen for the burnt offering were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their meat offering: and the kids of the goats for sin offering twelve.

88 And all the oxen for the sacrifice of the peace offerings were twenty and four bullocks, the rams sixty, the he goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed.

89 And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–89. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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Leviticus 4:23
Or if his sin, wherein he hath sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish:
Leviticus 4:25
And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out his blood at the bottom of the altar of burnt offering.