What number verse is Numbers 7:22 in the Bible?

Numbers 7:22 is the 3,873rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:22 sits at position 3,873.

7:217:21

Numbers 7:22

Q: What was the primary purpose of a "sin offering" in ancient Israel?

The primary purpose of a "sin offering" (Hebrew: chaṭṭâʼâh) was to provide atonement for unintentional sins, errors committed out of ignorance, or ritual impurities that made an individual or the community ceremonially unclean. It was not typically for deliberate, high-handed sins, which often carried different, more severe consequences. The sin offering cleansed the offerer, and sometimes the sanctuary itself, from defilement, restoring them to a state of ritual purity and allowing them to maintain their covenant relationship and access to God's holy presence. This offering was crucial for maintaining the sanctity of the Tabernacle and the purity of the people in the presence of a holy God, as detailed in Leviticus 4.

7:237:23

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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In the KJVVerse 3,873 of 31,102

Study This Verse

SUMMARY

Numbers 7:22 describes a specific component of the offering presented by Nethaneel, the leader of the tribe of Issachar, during the twelve-day dedication of the newly completed Tabernacle. This verse highlights the "one kid of the goats for a sin offering," an essential element within the meticulously prescribed sacrifices. Its inclusion underscores the profound necessity of atonement and ritual purity even amidst celebration, demonstrating God's gracious provision for His people to approach Him and maintain covenant fellowship despite their inherent sinfulness.

CONTEXT

Literary Context: Numbers chapter 7 provides an extensive and highly structured account of the dedication of the Tabernacle, which had just been completed and consecrated according to God's precise instructions given in Exodus 40. Following the anointing of the Tabernacle and its furnishings in Numbers 7:1, the narrative meticulously details the identical offerings brought by the leaders of each of the twelve tribes of Israel on consecutive days. This repetitive structure, exemplified by Nethaneel's offering on the second day in Numbers 7:18-23, serves to emphasize the unity of the tribes in their worship, their collective obedience to divine command, and the meticulous nature of the Levitical law. The consistent inclusion of the "kid of the goats for a sin offering" within each leader's gift highlights the foundational and universal need for atonement before a holy God, even at a moment of national celebration and spiritual high point.
Historical & Cultural Context: The dedication of the Tabernacle marked a pivotal moment in Israel's wilderness journey, establishing a central, portable sanctuary where God's presence would dwell among His people. This structure served as the focal point of Israelite worship, law, and covenant life. The sacrificial system, including the sin offering, was deeply embedded in the ancient Near Eastern understanding of approaching deity, yet uniquely shaped by Yahweh's covenant with Israel, established at Mount Sinai. The concept of ritual purity was paramount, as a holy God could not dwell among an impure people. Therefore, even in a celebratory dedication, the inclusion of a sin offering was vital. It acknowledged the inherent sinfulness and potential ritual impurity of the people and their leaders, ensuring that the sacred space remained consecrated and that the people could maintain their covenant relationship with a holy God. This practice provided a tangible, divinely ordained means for dealing with unintentional sins and defilement, allowing for reconciliation and continued fellowship.
Key Themes: Numbers 7:22, situated within the broader context of the Tabernacle dedication, significantly contributes to several key themes. Firstly, it underscores the theme of God's Holiness and Inaccessibility without Atonement. The repeated sin offering emphasizes that even in moments of worship and dedication, human sinfulness necessitates a divinely appointed means of cleansing to approach God's holy presence. Secondly, it highlights Divine Provision for Sin. Despite humanity's pervasive sin, God graciously provides a pathway for reconciliation through the sacrificial system, allowing His people to maintain covenant fellowship. This theme is central to the entire book of Leviticus, which details the various offerings, including the sin offering in Leviticus 4. Thirdly, it reinforces the theme of Obedience and Order. The meticulous adherence to God's instructions for the offerings, down to the specific animal for the sin offering, demonstrates the Israelites' obedience and God's demand for order in worship. Finally, it subtly points to the Unity of Israel, as each tribe, through its leader, presents the same set of offerings, including the sin offering, signifying their collective need for atonement and their shared identity under God's covenant.

EXPOSITION AND ANALYSIS

Key Word Analysis

kid (Hebrew, sâʻîyr', H8163): This term refers to a young male goat, specifically one that is "shaggy." In the Old Testament sacrificial system, goats, particularly young ones, were frequently prescribed for sin offerings, especially for the common people, leaders, or the community as a whole (e.g., Leviticus 4:23). The selection of a goat, a clean and readily available animal, underscored its role as a substitute for the offerer, bearing the consequences of sin. Its value was significant enough to represent a costly sacrifice, yet accessible enough for regular use, highlighting God's gracious provision for atonement.
goats (Hebrew, ʻêz', H5795): This word refers to a "she-goat," though it can be masculine in the plural or used elliptically for goat's hair. In this context, it specifies the species of animal, a goat, which was a common and divinely sanctioned animal for various offerings, including the sin offering. The specific type of goat (male or female, young or old) often varied depending on the nature of the offering and the status of the offerer, but the "kid of the goats" was a standard prescription for the chaṭṭâʼâh.
sin offering (Hebrew, chaṭṭâʼâh', H2403): This term denotes an "offence" or "sin," and by extension, its "penalty," "occasion," "sacrifice," or "expiation." In the context of an offering, it refers to the specific sacrifice designed to deal with sin and ritual impurity. Unlike offerings for intentional, high-handed sins (which often carried severe penalties), the chaṭṭâʼâh primarily addressed unintentional sins, errors committed out of ignorance, or ritual defilements that rendered an individual or the community unfit for worship or participation in sacred activities (e.g., Leviticus 4:2). Its purpose was to cleanse, purify, and restore the offerer to a state of ritual purity, thereby re-establishing or maintaining their right standing and access to God's presence.

Verse Breakdown

"One kid of the goats": This phrase precisely specifies the animal required for this particular component of the offering. The numeral "one" (H259, ʼechâd') emphasizes the exact nature of the divine command and the specific value of this individual sacrifice within the larger dedication gift. The "kid of the goats" was a standard, prescribed animal for sin offerings, signifying its specific role in addressing sin and impurity, and its availability made it a common, yet meaningful, sacrifice for the people.
"for a sin offering": This concluding clause explicitly states the purpose of the goat: it was to serve as a chaṭṭâʼâh, a sacrifice for sin. This highlights the foundational theological truth that even in a moment of great celebration and dedication, the pervasive reality of sin and the constant need for atonement were paramount. It underscored that access to God's holy presence required a divinely ordained means of dealing with human imperfection and defilement, providing a pathway for reconciliation and continued fellowship with a holy God.

Literary Devices

Numbers 7:22, within the broader context of Numbers 7, prominently employs Repetition. The identical list of offerings, including the "kid of the goats for a sin offering," is meticulously repeated twelve times, once for each tribal leader. This repetition serves to emphasize the unity of the tribes in their worship, their collective obedience to God's precise commands, and the universal and foundational need for atonement across all segments of Israel. Furthermore, the "kid of the goats" functions as Symbolism, representing a substitute that vicariously bears the consequences of sin, allowing for the cleansing and purification of the offerer. The entire sacrificial system, of which this specific sin offering is a part, operates as Typology, foreshadowing a greater, ultimate sacrifice that would perfectly and eternally accomplish what these animal sacrifices could only temporarily and imperfectly achieve.

THEOLOGICAL AND THEMATIC CONNECTIONS

The inclusion of a "sin offering" in the Tabernacle dedication underscores profound theological truths about God's absolute holiness, humanity's pervasive sinfulness, and God's gracious provision for reconciliation. It teaches that even the most dedicated acts of worship and service must be predicated on atonement for sin, acknowledging that human imperfection inherently separates us from a perfect God. The meticulous nature of the offering reveals God's demand for purity and order in approaching Him, while simultaneously demonstrating His profound desire to provide a pathway for His people, despite their imperfections, to remain in covenant relationship. This offering, therefore, is not merely a ritualistic act but a profound theological statement about the seriousness of sin and the indispensable necessity of divine intervention for cleansing, forgiveness, and restored fellowship.

REFLECTION AND APPLICATION

Numbers 7:22, though seemingly a minor detail in a lengthy list of offerings, carries immense spiritual weight for believers today. It reminds us that sin, even unintentional sin or ritual impurity, creates a profound barrier between humanity and a holy God. The painstaking repetition of the sin offering in the Tabernacle dedication underscores the pervasive nature of sin and the constant need for atonement. While we no longer offer animal sacrifices, the underlying principle remains eternally true: access to God's presence and a flourishing relationship with Him are only possible through a divinely provided means of dealing with our sin. This verse should lead us to a deeper appreciation for the perfect, once-for-all sacrifice of Jesus Christ, who became our ultimate sin offering. It calls us to live lives that acknowledge the seriousness of sin, embrace the fullness of God's grace, and walk in the purity and holiness that His sacrifice has made possible, continually confessing our need for His cleansing and relying on His finished work.

Questions for Reflection

How does the emphasis on a "sin offering" even during a celebratory dedication challenge my understanding of God's holiness and the pervasive nature of sin?
What does God's provision of a "kid of the goats for a sin offering" reveal about His desire for reconciliation with His people, despite their imperfections?
In what ways do I, like the Israelites, need to be continually reminded of the necessity of atonement for my own sins, both intentional and unintentional?
How does the Old Testament sin offering deepen my appreciation for the completed, perfect work of Jesus Christ on the cross?

FAQ

What was the primary purpose of a "sin offering" in ancient Israel?

Answer: The primary purpose of a "sin offering" (Hebrew: chaṭṭâʼâh) was to provide atonement for unintentional sins, errors committed out of ignorance, or ritual impurities that made an individual or the community ceremonially unclean. It was not typically for deliberate, high-handed sins, which often carried different, more severe consequences. The sin offering cleansed the offerer, and sometimes the sanctuary itself, from defilement, restoring them to a state of ritual purity and allowing them to maintain their covenant relationship and access to God's holy presence. This offering was crucial for maintaining the sanctity of the Tabernacle and the purity of the people in the presence of a holy God, as detailed in Leviticus 4.

Why was a "kid of the goats" specifically chosen for this offering?

Answer: A "kid of the goats" was a common and prescribed animal for sin offerings in the Levitical law. Goats were considered clean animals and were readily available within the Israelite community. Their selection for this type of sacrifice, as seen throughout the sacrificial regulations in Leviticus, symbolized their role as a substitute, bearing the sin of the offerer. The specific animal, whether a lamb, goat, or bull, often depended on the status of the offerer (e.g., priest, leader, common person) and the nature of the sin, but the "kid of the goats" was a standard and accepted offering for many situations requiring atonement, signifying both its accessibility and its efficacy in God's prescribed system of purification.

CHRIST-CENTERED FULFILLMENT

The "kid of the goats for a sin offering" in Numbers 7:22, like all Old Testament sacrifices, serves as a powerful type or foreshadowing of the ultimate and perfect sacrifice of Jesus Christ. These animal offerings, though divinely commanded, could only temporarily cover sins and needed to be repeated continually, as noted in Hebrews 10:1-4. They pointed forward to the one who would truly take away sin. Jesus Christ, the spotless Lamb of God, perfectly fulfilled the purpose of every sin offering. He became our final and sufficient chaṭṭâʼâh, bearing the full weight of humanity's sin—both intentional and unintentional—on the cross. As 2 Corinthians 5:21 declares, "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God." Through His singular, perfect sacrifice, Jesus accomplished what countless goats and bulls could not: He secured an eternal redemption, cleansed us from all sin and defilement, and opened a new and living way into the very presence of God (Hebrews 9:11-14). Thus, Numbers 7:22, seemingly a mundane detail within the Mosaic law, profoundly anticipates the glorious reality of Christ's atoning work, which provides complete and lasting reconciliation with God.

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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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