What number verse is Numbers 7:17 in the Bible?

Numbers 7:17 is the 3,868th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:17 sits at position 3,868.

7:167:16

Numbers 7:17

Q: What was the significance of the "peace offering" in ancient Israelite worship?

The peace offering (Hebrew: *zevah shelamim*) was a voluntary sacrifice in ancient Israel that primarily symbolized fellowship, reconciliation, and wholeness (*shalom*) between God and the offerer. Unlike burnt offerings (which were entirely consumed by fire) or sin offerings (which atoned for specific transgressions), a significant portion of the peace offering was returned to the offerer and the priests to be eaten in a communal meal. This shared meal was a celebration of the harmonious relationship with God, often offered in thanksgiving, to fulfill a vow, or as a freewill offering. It underscored the joyful and relational aspect of the covenant, allowing the Israelites to "eat before the Lord" in a state of peace and communion, as described in Deuteronomy 12:6-7.

7:187:18

Translation

King James Version

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.

Ask

KJV (with Strong's)

And for a sacrifice ^H2077 of peace offerings ^H8002, two ^H8147 oxen ^H1241, five ^H2568 rams ^H352, five ^H2568 he goats ^H6260, five ^H2568 lambs ^H3532 of the first ^H1121 year ^H8141: this was the offering ^H7133 of Nahshon ^H5177 the son ^H1121 of Amminadab ^H5992.

Ask

Complete Jewish Bible

and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Nachshon the son of 'Amminadav.

Ask

Berean Standard Bible

and a peace offering of two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Nahshon son of Amminadab.

Ask

American Standard Version

and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old: this was the oblation of Nahshon the son of Amminadab.

Ask

World English Bible Messianic

and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Nahshon the son of Amminadab.

Ask

Geneva Bible (1599)

And for peace offrings, two bullockes, fiue rams, fiue hee goates, and fiue lambes of a yeere olde: this was the offring of Nahshon the sonne of Amminadab.

Ask

Young's Literal Translation

and for a sacrifice of the peace-offerings two oxen, five rams, five he-goats, five lambs, sons of a year; this is the offering of Nahshon son of Amminadab.

Ask

Study This Verse

SUMMARY

Numbers 7:17 meticulously details a specific portion of the dedication offering presented by Nahshon, the esteemed leader of the tribe of Judah, during the consecration of the newly erected Tabernacle. This verse precisely enumerates the animals designated for the "sacrifice of peace offerings," highlighting the lavish generosity and intentionality characteristic of Israelite worship, and profoundly underscoring the communal and relational dimensions of their covenant relationship with God.

CONTEXT

Literary Context: Numbers chapter 7 provides an extensive, day-by-day chronicle of the dedication offerings brought by the twelve tribal leaders for the newly completed Tabernacle. Following its anointing and the descent of God's glory as described in Exodus 40:34-38, each tribal leader presented an identical set of gifts over twelve consecutive days. Nahshon, representing the prominent tribe of Judah, was divinely appointed as the first to present his offering (Numbers 7:12-17), thereby setting a precedent for the subsequent eleven leaders. The deliberate repetition of the detailed inventory for each leader's offering throughout the chapter serves to emphasize the unity and equal participation of all tribes in the worship of Yahweh, even as it subtly highlights Judah's preeminent position. This meticulous cataloging of animals for various types of sacrifices underscores the precise nature of Mosaic law and the profound importance of offerings in establishing and maintaining fellowship and covenant fidelity with God.
Historical & Cultural Context: The dedication of the Tabernacle represented a monumental milestone in Israel's wilderness journey, symbolizing God's tangible presence dwelling among His people and the establishment of a singular, centralized locus of worship. The offerings, particularly the peace offerings itemized in Numbers 7:17, transcended mere ritual; they were profound expressions of devotion, profound gratitude, and unwavering covenant loyalty. Peace offerings (Hebrew: zevah shelamim) held a unique place among the various sacrifices because a significant portion was returned to the offerer and the priests for a communal meal. This shared meal was a vibrant symbol of fellowship and reconciliation with God, serving as a joyous celebration of shalom—a holistic state of wholeness, well-being, and harmony—between the divine and human. It fostered a deep sense of unity and shared identity among the Israelites as they collectively journeyed through the wilderness under divine guidance. The sheer magnitude of the total offerings across all twelve tribes, including 24 oxen, 60 rams, 60 he-goats, and 60 lambs for peace offerings alone, in addition to numerous other sacrifices, powerfully demonstrates the nation's collective commitment to their covenant obligations and their profound reverence for God.
Key Themes: Numbers 7:17 contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. Firstly, it highlights the theme of Divine Order and Obedience, as the offerings strictly adhere to the Levitical prescriptions for sacrifices, showcasing Israel's commitment to following God's detailed instructions for worship and Tabernacle service. Secondly, the emphasis on the peace offering underscores the theme of Fellowship and Reconciliation with God. The shalom inherent in these offerings points to the desired state of harmony and communion between God and His people, a central aspiration of the covenant relationship. Thirdly, the lavishness of Nahshon's offering, mirrored by the other tribal leaders, exemplifies the theme of Generous and Sacrificial Worship. It demonstrates that true worship involves giving one's best, reflecting a heart overflowing with gratitude and devotion. Finally, the collective and identical nature of the tribal offerings, though only one is detailed here, reinforces the theme of Unity and Corporate Identity within the Israelite community, emphasizing their shared participation in the covenant and their unified approach to Yahweh's worship. This dedication event, with its meticulous details, solidifies the foundation for Israel's ongoing life as a covenant people under God's watchful care, as seen in the subsequent journeys and laws detailed in Numbers 8.

EXPOSITION AND ANALYSIS

Key Word Analysis

Peace Offerings (Hebrew, shelem', H8002): From the root H8002, this term denotes a "requital" or a "voluntary sacrifice in thanks." While often translated as "peace offering" (pluralized in English as "peace offerings"), the singular Hebrew term shelem is deeply connected to shalom, signifying wholeness, completeness, well-being, and harmony. Thus, this sacrifice was not primarily for atonement but for celebrating an existing state of reconciliation and fellowship with God, often offered in thanksgiving, for a vow, or as a freewill offering. It culminated in a communal meal, symbolizing the joyful communion between the offerer, the priests, and God.
Oxen (Hebrew, bâqâr', H1241): Derived from H1241, this term refers to "beef cattle or an animal of the ox family of either gender (as used for plowing)." Collectively, it can mean a herd. Oxen were among the largest and most valuable animals used for sacrifice, signifying the substantial nature of the offering and the wealth dedicated to God. Their inclusion in peace offerings, alongside smaller animals, demonstrates the breadth of acceptable offerings and the lavishness of Nahshon's contribution.
Lambs (Hebrew, kebes', H3532): From H3532, this word describes a "ram (just old enough to butt)" or a "lamb." The specification "of the first year" (though "lambs" itself is the key word here) further emphasizes their youth, purity, and prime condition. Lambs were frequently used in various sacrifices due to their symbolic innocence and vulnerability, making them fitting representations of a blemish-free offering presented to a holy God.

Verse Breakdown

"And for a sacrifice of peace offerings,": This opening phrase immediately establishes the specific category of sacrifice, distinguishing it from other types of offerings (e.g., burnt offerings, sin offerings) that Nahshon also presented. It highlights that the subsequent enumeration of animals is dedicated to fostering and celebrating fellowship and shalom with God, setting a tone of communion and gratitude.
"two oxen, five rams, five he goats, five lambs of the first year:": This clause provides a precise and detailed inventory of the animals designated for the peace offering. The specific quantities (two oxen, five rams, five he-goats, five lambs—totaling seventeen animals for this single offering type) underscore the extraordinary generosity and abundance of Nahshon's contribution. The variety of animals listed adheres to the specific requirements and allowances for peace offerings outlined in Levitical law, demonstrating meticulous obedience to divine instruction. The phrase "of the first year" for the lambs emphasizes their unblemished, prime condition, signifying the giving of the very best to God.
"this [was] the offering of Nahshon the son of Amminadab.": This concluding statement serves as a clear attribution, identifying the specific tribal leader responsible for this particular, lavish offering. Nahshon, as the chieftain of the tribe of Judah, held a position of significant prominence, and his being the first to present his offering in the dedication sequence (as detailed in the broader context of Numbers 7) further highlights Judah's leading role among the tribes of Israel. This phrase acts as a concise summary, firmly linking the detailed list of animals to their generous donor.

Literary Devices

The passage employs several key literary devices that enhance its meaning and impact. Enumeration is prominently featured, with the precise listing of each animal type and quantity (two oxen, five rams, five he goats, five lambs). This meticulous detail serves to emphasize the lavishness, exactitude, and comprehensive nature of the offerings, underscoring the importance of adherence to divine instruction and the generosity expected in worship. The broader context of Numbers 7 reveals the device of Repetition, as the identical listing of offerings for each of the twelve tribal leaders, though only one is detailed in this specific verse, is a dominant structural feature of the chapter. This repetition powerfully reinforces the unity of the tribes in their worship and their shared commitment to the covenant. Furthermore, Symbolism is inherent in the "peace offerings" themselves, which are not merely animals but profound representations of reconciliation, fellowship, and shalom with God. The "lambs of the first year" symbolize purity, innocence, and the giving of the very best to the Lord, reflecting the sanctity and perfection demanded in worship.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:17, situated within the grand narrative of the Tabernacle's dedication, powerfully illuminates the enduring theological themes of generous worship, the profound pursuit of fellowship with God, and the essential unity of the Israelite community. The peace offering, in particular, was a unique sacrifice designed to foster intimate communion, allowing the offerer to partake in a sacred meal with God and the priests. This act symbolized a state of shalom—a holistic sense of wholeness, harmony, and well-being—between the divine and human. This act of giving not only demonstrated faithful obedience to God's commands but also served as a profound expression of gratitude and an earnest desire for an intimate, thriving relationship with Yahweh. The sheer abundance and meticulous detail of Nahshon's offering, mirrored by the other tribal leaders, powerfully underscores the timeless biblical principle that true worship involves giving one's very best, reflecting a heart fully devoted to God and His purposes.

Leviticus 3:1-17: Provides the foundational and detailed regulations for peace offerings, emphasizing their voluntary nature, the specific portions for God, priests, and offerers, and the communal meal component.
Deuteronomy 12:6-7: Describes the joyful communal feasting on peace offerings at the central sanctuary, highlighting the celebratory and fellowship-oriented aspects associated with these sacrifices.
Psalm 116:17: Expresses the spiritual posture of offering "sacrifices of thanksgiving," which aligns with the voluntary and grateful nature of peace offerings.

REFLECTION AND APPLICATION

Numbers 7:17, embedded within the sweeping narrative of the Tabernacle's dedication, serves as a profound invitation for us to contemplate the depth, intentionality, and generosity of our own worship. The peace offering, with its profound emphasis on communion and the pursuit of shalom with God, challenges us to transcend mere ritual and cultivate a genuine, heartfelt pursuit of fellowship with our Creator. We are prompted to ask ourselves: Are our acts of worship, whether in the quiet solitude of private devotion or the vibrant fellowship of corporate gathering, truly characterized by a deep yearning for wholeness and harmony with God? Do we approach God with a spirit of genuine generosity, offering not merely what is convenient or leftover, but our very best, just as Nahshon did? This verse powerfully reminds us that authentic worship is not simply about fulfilling an obligation or adhering to a prescribed form; it is fundamentally about celebrating the profound peace and reconciliation we have been graciously granted with God, and expressing that peace through our actions, our offerings, and our very lives. It issues a compelling call to reflect deeply on the boundless abundance of God's grace and to respond with an overflowing heart of gratitude, continually seeking to live in harmonious relationship with Him and with one another.

Questions for Reflection

How does the concept of "peace offerings" in Numbers 7:17 deepen your understanding of true worship and the nature of fellowship with God today?
In what tangible ways can you cultivate a spirit of greater generosity and intentionality in your worship, extending beyond financial contributions to include your time, talents, and the devotion of your heart?
Considering the holistic shalom that Christ offers, how might a deeper appreciation for this peace transform your daily interactions and relationships with others?

FAQ

What was the significance of the "peace offering" in ancient Israelite worship?

Answer: The peace offering (Hebrew: zevah shelamim) was a voluntary sacrifice in ancient Israel that primarily symbolized fellowship, reconciliation, and wholeness (shalom) between God and the offerer. Unlike burnt offerings (which were entirely consumed by fire) or sin offerings (which atoned for specific transgressions), a significant portion of the peace offering was returned to the offerer and the priests to be eaten in a communal meal. This shared meal was a celebration of the harmonious relationship with God, often offered in thanksgiving, to fulfill a vow, or as a freewill offering. It underscored the joyful and relational aspect of the covenant, allowing the Israelites to "eat before the Lord" in a state of peace and communion, as described in Deuteronomy 12:6-7.

Why is Nahshon's offering, and the offerings of the other tribal leaders, detailed with such precision?

Answer: The meticulous detailing of each tribal leader's offering in Numbers 7 serves several important purposes. Firstly, it demonstrates the exact adherence to God's commands regarding the Tabernacle's dedication, emphasizing order and obedience in worship. Secondly, the identical nature of each leader's offering, including the specific animals for peace offerings in Numbers 7:17, highlights the unity and equality of the twelve tribes before God, despite their individual identities and territories. It shows that all Israel participated equally in the consecration of their central place of worship. Thirdly, the sheer quantity and value of the offerings underscore the immense generosity and devotion expected in worship, reflecting the people's profound gratitude for God's presence among them and their commitment to the covenant.

CHRIST-CENTERED FULFILLMENT

Numbers 7:17, with its profound focus on the peace offering and the pursuit of shalom with God, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament peace offerings, which temporarily restored fellowship and celebrated a measure of shalom between God and humanity through the sacrifice of animals and a shared meal, were but prophetic shadows pointing to the glorious reality to come. Jesus, through His singular, perfect, and all-sufficient sacrifice on the cross, became the definitive "peace offering" for all humanity. As Ephesians 2:14 resoundingly declares, "He himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility." By His sacrificial death, Christ broke down the wall of hostility, reconciling us to God in one body through the cross (Ephesians 2:16). The abundance and value of Nahshon's offering, while significant in its context, pale in comparison to the infinite, eternal value of Christ's one-time offering, which secures everlasting peace and direct access to God's presence (Hebrews 10:10-14). Through faith in Him, we are brought into a permanent, unbroken state of shalom with God, no longer needing animal sacrifices, but able to draw near with confidence to the throne of grace (Hebrews 4:16). Our worship now is a spiritual offering, a living sacrifice of gratitude and devotion, a joyful response to the profound peace and reconciliation we have received through the Lamb of God (Romans 12:1).

Copy as

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.

Copy as

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.

Copy as

Continue studying Numbers 7:17 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.

Book

Chapter : Verse

Cross-References

2 Corinthians 5:19
To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
2 Corinthians 5:21
For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
Leviticus 3:1
¶ And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD.
Leviticus 3:17
It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.