What number verse is Numbers 7:20 in the Bible?

Numbers 7:20 is the 3,871st verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:20 sits at position 3,871.

Translation

King James Version

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

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KJV (with Strong's)

One ^H259 spoon ^H3709 of gold ^H2091 of ten ^H6235 shekels, full ^H4392 of incense ^H7004:

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Complete Jewish Bible

one gold pan of ten shekels [one-quarter pound], full of incense;

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Berean Standard Bible

one gold dish weighing ten shekels, filled with incense;

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American Standard Version

one golden spoon of ten shekels, full of incense;

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World English Bible Messianic

one golden ladle of ten shekels, full of incense;

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Geneva Bible (1599)

An incense cup of gold of ten shekels, ful of incense,

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Young's Literal Translation

one golden spoon of ten shekels , full of perfume;

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In the KJVVerse 3,871 of 31,102

Study This Verse

SUMMARY

Numbers 7:20 describes a specific component of the dedication offering brought by Nethaneel, the leader of the tribe of Issachar, on the second day of the Tabernacle's consecration. This particular verse highlights "one spoon of gold of ten [shekels], full of incense," a meticulously prescribed gift that underscores the immense value, sanctity, and symbolic significance of the offerings presented to God for the newly established wilderness sanctuary. It reflects the Israelites' corporate commitment to worship, purity, and obedience in the presence of the divine.

CONTEXT

Literary Context: Numbers chapter 7 provides an exhaustive and highly repetitive account of the dedication offerings made by the twelve tribal leaders of Israel for the newly completed Tabernacle. Following the detailed instructions for its construction in Exodus 25-40 and its consecration in Leviticus 8-9, this chapter marks a pivotal moment: the formal commencement of the Tabernacle's service as the dwelling place of God among His people. Each tribal leader, on successive days, presented an identical set of gifts, including silver dishes, a gold pan (or spoon), various grains, oil, and animals for burnt, sin, and peace offerings. The repetition emphasizes the unity of purpose, the meticulous adherence to divine command, and the collective generosity of the nation. Verse 20 specifically details a part of the offering from Nethaneel, son of Zuar, the leader of Issachar, on the second day, highlighting the preciousness of the materials and the sacred nature of the incense.
Historical & Cultural Context: The dedication of the Tabernacle occurred shortly after the Israelites' exodus from Egypt and their reception of the Law at Mount Sinai. They were a nomadic people, living in tents, yet commanded to build a magnificent, portable sanctuary for God. This act was central to their identity as God's covenant people, signifying His tangible presence in their midst. Offerings were a fundamental aspect of ancient Near Eastern worship, but for Israel, they were uniquely tied to the Mosaic Covenant, serving as expressions of worship, atonement, thanksgiving, and dedication. Gold was highly valued, symbolizing purity, divinity, and royalty, often reserved for sacred objects. Incense, a carefully compounded mixture (as described in Exodus 30:34-38), was burned on the altar of incense within the Tabernacle, its rising smoke symbolizing prayers ascending to God and creating a sacred atmosphere. The precise weight of "ten shekels" (approximately 4.5 ounces or 128 grams) of gold for the spoon underscored the substantial value and sacrificial nature of the gift, reflecting the Israelites' commitment to giving their best to the Lord.
Key Themes: Numbers 7:20 contributes to several overarching themes within the book of Numbers and the Pentateuch. Foremost is the theme of Divine Presence and Holiness, as the Tabernacle's completion and dedication signify God's willingness to dwell among His people, albeit requiring meticulous adherence to His holy standards. The precise nature of the offerings underscores the theme of Obedience and Covenant Faithfulness, demonstrating Israel's commitment to fulfilling God's commands for worship. The costly materials, particularly gold and sacred incense, highlight the theme of Worship and Sacrifice, emphasizing that true devotion to God is costly and demands the very best from His people. This is further reinforced by the symbolism of incense representing acceptable prayer and communion with God, a theme echoed in later biblical texts like Psalm 141:2. Finally, the identical offerings from each tribal leader reinforce the theme of Unity and Corporate Worship, demonstrating a collective national commitment to the Lord.

EXPOSITION AND ANALYSIS

Key Word Analysis

Spoon (Hebrew, kaph', H3709): This word refers to the hollow hand or palm, and by extension, a bowl, dish, or pan. In the context of the Tabernacle, it denotes a vessel specifically designed to hold or carry incense, often used to transport coals from the altar of burnt offering to the altar of incense, or to carry the incense itself for burning. Its use here emphasizes its role as a sacred implement for a holy purpose.
Gold (Hebrew, zâhâb', H2091): This word means gold, figuratively something gold-colored (i.e., yellow), as oil, a clear sky. In biblical contexts, gold consistently symbolizes purity, divinity, royalty, and immense value. Its use in the Tabernacle furnishings and offerings underscored the sacredness and supreme worth attributed to God's dwelling place and service, indicating that only the most precious materials were suitable for His worship.
Incense (Hebrew, qᵉṭôreth', H7004): This refers to a fumigation, specifically the sacred, aromatic compound mixture of spices and resins, whose precise formula was divinely revealed (Exodus 30:34-38). It was burned daily on the golden altar of incense within the Holy Place of the Tabernacle. Its rising smoke was considered a "sweet savor" to the Lord, symbolizing the prayers of the saints ascending to God and signifying worship, intercession, and the desire for God's favorable presence.

Verse Breakdown

"One spoon of gold": This phrase specifies a singular, dedicated vessel crafted entirely from gold. Gold, as a precious, incorruptible, and beautiful metal, universally symbolized purity, divinity, and royalty. Its presence in the Tabernacle's furnishings and offerings underscored the sacredness and supreme value attributed to God's dwelling place and service. The "spoon" (or censer/pan) was the container for the sacred incense, indicating its integral role in the ritual of worship.
"of ten [shekels]": This precise weight specification for the gold emphasizes the substantial value of the offering. Ten shekels of gold represented a significant material contribution, highlighting the generosity, sacrifice, and commitment of the tribal leader and, by extension, the tribe he represented. It speaks to the principle of giving one's best and most valuable resources to the Lord, demonstrating a profound reverence for His holiness.
"full of incense": This indicates the purpose and content of the golden spoon. It was not merely a decorative item but a functional vessel filled to capacity with the sacred incense. The incense, with its fragrant smoke ascending to God, represented acceptable worship, the prayers of the people, and the sweet aroma of devotion. Its fullness suggests a complete and abundant offering, leaving nothing wanting and signifying a wholehearted dedication.

Literary Devices

Numbers 7:20, within the broader context of the chapter, employs several literary devices. Repetition is the most prominent, as the identical list of offerings is meticulously reiterated for each of the twelve tribes. This serves to emphasize the unity of the tribes in their worship, the universality of their obedience to God's command, and the sheer magnitude of the collective dedication. The specific items, like the "spoon of gold" and "incense," function as powerful Symbolism. Gold symbolizes purity, divinity, and the preciousness of God's presence, while incense symbolizes prayer, acceptable worship, and the sweet aroma of devotion ascending to the divine. The meticulous detail in specifying the weight ("ten shekels") and the contents ("full of incense") employs Precision to underscore the sacredness and intentionality required in approaching God, leaving no room for approximation or casualness in worship.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:20, though a minute detail in a lengthy list, encapsulates profound theological truths. It speaks to the nature of true worship as costly, intentional, and pure. The offering of precious gold and sacred incense reflects the principle that God is worthy of our very best, not merely our leftovers. It highlights the importance of obedience to divine instruction in worship, ensuring that our acts of devotion are acceptable to Him. Furthermore, the symbolism of incense as prayer underscores the vital role of communication with God, reminding us that our petitions and praises are a "sweet savor" to Him, ascending to His heavenly throne. This act of dedication by the tribal leaders foreshadows the ongoing call for believers to consecrate their lives and resources to God's service.

Exodus 35:5 - "Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,"
Psalm 141:2 - "Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice."
Malachi 1:11 - "For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts."

REFLECTION AND APPLICATION

Numbers 7:20, though rooted in ancient Israelite ritual, offers timeless insights for contemporary believers. The meticulousness and value of the offering challenge us to consider the quality of our own worship and devotion. Are our offerings—whether of time, talent, or treasure—given with intentionality, generosity, and a heart that recognizes God's supreme worthiness? Just as the incense was a "sweet savor" to the Lord, our prayers, praises, and lives of obedience are meant to ascend to Him as a pleasing aroma. This verse calls us to a posture of holiness and purity in our approach to God, understanding that true worship is not casual but consecrated. It encourages us to give our "gold" – our most valuable resources and our very best – to God's kingdom work, trusting that such sacrifices are not only pleasing to Him but also deeply transformative for us.

Questions for Reflection

What does the meticulous detail of this offering (gold, shekels, incense) teach me about God's expectations for worship?
How can I ensure that my prayers and acts of worship are like the "sweet savor" of incense, pleasing and acceptable to God?
In what areas of my life (time, talent, treasure) am I called to offer my "best" to God, rather than what is convenient or leftover?
How does the unity of the tribes in their identical offerings challenge me to participate in corporate worship and giving within my community of faith?

FAQ

What was the purpose of the "spoon of gold" in this offering?

Answer: The "spoon of gold," more accurately understood as a censer or pan, was a sacred vessel specifically designed to hold and carry the holy incense. In the context of the Tabernacle dedication, it was part of a larger, identical set of offerings brought by each tribal leader. Its purpose was to facilitate the burning of incense on the golden altar inside the Holy Place, symbolizing the prayers and worship of the people ascending to God as a "sweet savor." The gold signified the purity and preciousness of the offering, fit for the divine presence.

Why was "incense" so important in the Tabernacle service?

Answer: Incense was of paramount importance in the Tabernacle service for several reasons. First, its composition was divinely prescribed in Exodus 30:34-38, making it a unique and holy substance. Second, its rising smoke symbolized the prayers and praises of God's people ascending to Him, as seen in Psalm 141:2 and later in Revelation 8:3-4. Third, it created a fragrant atmosphere that was pleasing to God, signifying His acceptance of the worship offered. It also served a practical purpose in masking the smell of animal sacrifices, but its primary significance was spiritual and symbolic, representing the communication and communion between God and His people.

CHRIST-CENTERED FULFILLMENT

Numbers 7:20, with its detailed description of a costly golden vessel filled with sacred incense, finds its ultimate fulfillment in Jesus Christ. The Tabernacle, for which these offerings were made, was a shadow of a greater reality, pointing to God's dwelling among humanity. Christ is the true and perfect Tabernacle, the very Word made flesh, who dwelt among us. The gold, symbolizing purity and divinity, foreshadows Christ's sinless nature and His divine essence as the Son of God. The incense, representing acceptable prayer and a "sweet savor" to God, points directly to Christ's perfect life of obedience and His ultimate sacrifice on the cross. His offering of Himself was the one, perfect sacrifice that truly pleased God, taking away the sin of the world. Furthermore, Christ serves as our great High Priest, who continually intercedes for us before the Father, presenting our prayers, which, through Him, become a fragrant offering. Thus, the costly offering of the golden spoon full of incense, a symbol of human devotion and prayer, is fully realized in the infinitely more precious and eternally effective offering and intercession of Jesus Christ, our Lord and Savior.

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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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