What number verse is Numbers 7:24 in the Bible?

Numbers 7:24 is the 3,875th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:24 sits at position 3,875.

7:237:23

Numbers 7:24

Q: What was the significance of Eliab being a "prince" in this context?

Eliab's role as "prince of the children of Zebulun" (nāśī') was profoundly significant in this context. As a tribal prince, he was the

7:257:25

Translation

King James Version

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

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KJV (with Strong's)

On the third ^H7992 day ^H3117 Eliab ^H446 the son ^H1121 of Helon ^H2497, prince ^H5387 of the children ^H1121 of Zebulun ^H2074, did offer:

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Complete Jewish Bible

On the third day Eli'av the son of Helon, leader of Z'vulun, presented his offering.

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Berean Standard Bible

On the third day Eliab son of Helon, the leader of the Zebulunites, drew near.

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American Standard Version

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

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World English Bible Messianic

On the third day Eliab the son of Helon, prince of the children of Zebulun

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Geneva Bible (1599)

The third day Eliab the sonne of Helon prince of the children of Zebulun offred.

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Young's Literal Translation

On the third day, the prince of the sons of Zebulun, Eliab son of Helon; --

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Study This Verse

SUMMARY

Numbers 7:24 meticulously records the offering presented on the third day of the Tabernacle's dedication by Eliab, the son of Helon, who served as the prince of the tribe of Zebulun. This verse is an integral part of a twelve-day chronicle, detailing the precise and uniform contributions of each tribal leader for the newly consecrated worship space. It underscores the nation's collective obedience, generosity, and unity in formally establishing God's dwelling presence among them, marking a pivotal moment in Israel's covenant relationship with Yahweh.

CONTEXT

Literary Context: Numbers 7 is a highly structured and repetitive chapter, dedicated entirely to documenting the offerings brought by the twelve tribal leaders for the dedication of the newly completed and anointed Tabernacle. This follows the detailed divine instructions for the Tabernacle's construction and anointing found in Exodus 25-40 and the consecration of the Levitical priesthood in Leviticus 8. The chapter thus signifies the formal commencement of the Tabernacle's function as the central place of worship for Israel. Verses Numbers 7:1-11 set the stage, describing the initial presentation of wagons and oxen for the Levites' service. From Numbers 7:12 onward, the narrative systematically lists the identical offerings of each prince, day by day, for twelve consecutive days, emphasizing the uniformity, completeness, and corporate nature of their dedication. Verse 24 specifically details the third day's offering, mirroring the preceding two days and anticipating the nine subsequent days, highlighting the meticulous adherence to divine order.
Historical & Cultural Context: The events of Numbers 7 unfold shortly after the erection and consecration of the Tabernacle at Mount Sinai, as vividly described in Exodus 40, and prior to the Israelites' departure from this foundational location. This period is paramount for the nascent Israelite nation, as it solidified their national and religious identity as a covenant people. The Tabernacle served as the tangible manifestation of God's presence among His people, symbolizing His immanence and providing the divinely ordained means for atonement, communion, and worship. The tribal structure, complete with designated "princes" or chieftains, was foundational to Israel's social, administrative, and military organization, as evidenced by the census recorded in Numbers 1. These princes were not merely political figures but also served as spiritual representatives of their respective tribes, bearing the responsibility of leading their people in obedience and worship. The act of offering itself was a deeply significant cultural and religious practice, demonstrating devotion, seeking divine favor, and expressing gratitude, often involving valuable commodities like silver, gold, and unblemished sacrificial animals, all of which are meticulously detailed in the offerings presented throughout Numbers 7.
Key Themes: Numbers 7:24, embedded within the broader context of the Tabernacle dedication, contributes to several significant theological and narrative themes. A primary theme is Divine Order and Obedience, as the meticulous, day-by-day record underscores God's demand for precise adherence to His commands and the Israelites' faithful response. The uniformity of the offerings highlights the theme of Unity and Equality among the tribes, demonstrating that despite their distinct identities, all stood equally before the Lord in worship and contribution. This also emphasizes the Corporate Nature of Worship, where the leaders represent the entire community in their acts of devotion. Furthermore, the sheer volume and value of the offerings speak to the theme of Generosity and Willingness, reflecting a heart posture of devotion to God and His dwelling place. The entire dedication process, including Eliab's offering, reinforces the central theme of God's Presence Among His People, solidifying the Tabernacle as the tangible symbol of His covenant faithfulness and accessibility.

EXPOSITION AND ANALYSIS

Key Word Analysis

Eliab (Hebrew, ʼĔlîyʼâb, H446): Derived from "God" (ʼĒl) and "father" (ʼāb), the name Eliab literally means "My God is Father" or "God of (his) father." This name carries significant theological weight, reflecting a foundational Israelite understanding of God's relationship to His people as a benevolent and protective father figure. In the context of Numbers 7:24, Eliab's name subtly reinforces the covenant relationship between Israel and Yahweh, as he, a representative leader, brings an offering to the God of his fathers for the establishment of His dwelling place.
Day (Hebrew, yôwm, H7992): This term, meaning "a day" (as the warm hours, or from sunset to sunset), is used here to denote a specific chronological unit in the twelve-day dedication ceremony. The emphasis on "the third day" (H7992 shᵉlîyshîy for "third") highlights the meticulous, ordered, and sequential nature of the Tabernacle's consecration. It underscores the divine precision in the Tabernacle's establishment and the Israelites' faithful adherence to the divinely appointed schedule, emphasizing order and intentionality in worship.
Prince (Hebrew, nâsîyʼ, H5387): From a root meaning "to lift up" or "exalt," nâsîyʼ denotes an "exalted one," a tribal chief, leader, or governor. In the Israelite tribal structure, a nâsîyʼ was a figure of significant authority and responsibility, often a hereditary leader. Eliab's designation as the nâsîyʼ of Zebulun emphasizes his representative capacity; his offering was not merely a personal act but a corporate one, signifying the entire tribe's participation in the Tabernacle's dedication and their collective commitment to their covenant relationship with Yahweh. This title underscores the divinely ordained leadership structure within Israel.

Verse Breakdown

"On the third day": This phrase precisely situates Eliab's offering within the meticulously planned twelve-day dedication ceremony. The chronological specificity emphasizes the orderliness and systematic nature of the Tabernacle's consecration, highlighting God's demand for structure and the Israelites' faithful adherence to the divine schedule. It also underscores the equal opportunity for each tribe to present its dedication.
"Eliab the son of Helon": This clause identifies the specific individual responsible for the day's offering. Eliab's identity is firmly established through his patronymic, "son of Helon," a common practice in ancient Israel to denote lineage and tribal affiliation. This personal identification within a collective act emphasizes the individual's role and responsibility within the broader community of faith.
"prince of the children of Zebulun": This specifies Eliab's authoritative position and the tribe he represents. As the "prince" (nāśī') of Zebulun, Eliab acts as the official, divinely appointed representative of his entire tribe, bringing their collective offering. This highlights the corporate nature of Israel's worship and the leadership's responsibility to facilitate the people's participation in covenant acts.
"[did offer]:" Although implied in the KJV translation, the Hebrew text explicitly states the action of presenting the offering. This verb signifies the act of bringing a gift, sacrifice, or contribution, emphasizing the active, intentional participation of the prince in the dedication ceremony. The identical nature of the offerings across all twelve days (detailed in Numbers 7:13-17) is understood to apply to Eliab's offering as well, underscoring the uniformity and equality of contributions from each tribe.

Literary Devices

The passage in Numbers 7:24, situated within the broader context of Numbers 7, prominently employs several literary devices that enhance its meaning and impact. Repetition is the most striking feature, as the precise phrasing and detailed listing of identical offerings are reiterated for each of the twelve tribal princes, day after day. This repetition is not merely for exhaustive record-keeping; it serves to emphasize the thoroughness of the dedication, the complete and unwavering obedience to God's instructions, and the equal standing of all tribes before the Lord. It powerfully underscores the divine order and the Israelites' precise adherence to it. Furthermore, the Meticulous Detail provided for each offering, down to the exact weight of silver and gold and the number of specific animals, highlights the importance God places on precision and the value of offerings made according to His command. The Symbolism of the offerings themselves is also significant: the precious metals (silver, gold) and unblemished animals represent purity, immense value, and the cost of atonement, pointing to the sacredness of God's presence and the seriousness required in approaching Him. Finally, the uniformity of the offerings across all tribes symbolizes the profound Unity of the nation in their worship and dedication to God, transcending tribal distinctions and fostering a collective identity centered on Yahweh.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:24, as an integral part of the larger Tabernacle dedication narrative, powerfully illustrates God's delight in orderly worship and the unified, generous obedience of His people. The meticulous record demonstrates that every detail of service and every act of giving, when undertaken according to His command and with a willing heart, is noticed and valued by God. It underscores the profound principle that leadership carries the sacred responsibility of setting an example in devotion and contribution to God's work, representing the collective faith and commitment of their community. The uniformity of the offerings also highlights the equality of all tribes before God, emphasizing that access to His presence and the privilege of worship are not based on tribal hierarchy or wealth, but on covenant relationship and faithful obedience. This passage affirms that God honors both the individual act of giving and the corporate expression of devotion from His people.

REFLECTION AND APPLICATION

The seemingly simple record of Eliab's offering on the third day of the Tabernacle's dedication holds profound and enduring lessons for believers today. It serves as a powerful reminder that our acts of worship and service, whether grand and public or seemingly small and private, should always be undertaken with intentionality, order, and deep reverence, reflecting the immense honor due to God. Just as the tribal leaders united in their identical and costly offerings, we are called to contribute to the body of Christ with a spirit of profound unity, recognizing that every individual's contribution—whether of time, spiritual gifts, material resources, or talent—is vital and equally valued in the collective work and worship of God's kingdom. This passage challenges us, particularly those entrusted with positions of leadership within the church or community, to lead by exemplary devotion, genuine generosity, and unwavering obedience, understanding that our actions can powerfully inspire and guide others towards greater faithfulness. Ultimately, this ancient record reassures us that God takes notice of and delights in the faithful and generous offerings of His people, not because He has need, but because they authentically reflect a heart fully devoted to Him and His redemptive purposes in the world.

Questions for Reflection

How does the meticulous detail of the Tabernacle's dedication in Numbers 7 inform our understanding of God's desire for order and intentionality in our worship today?
In what specific ways can we, as individuals and as a faith community, demonstrate unity in our contributions to God's work, mirroring the collective offerings of the Israelite tribes?
If you are in a leadership role within your church or community, how does Eliab's example challenge you to lead with greater devotion, generosity, and faithfulness? If not, how can you support and encourage those who do?
What does this passage teach us about God's perspective on our giving, and how can we cultivate a heart that delights in offering our very best to Him?

FAQ

Why is so much detail given to each tribal offering in Numbers 7?

Answer: The extensive detail and repetition in Numbers 7 serve several critical theological and practical purposes. First, it underscores the completeness and thoroughness of the Tabernacle's dedication, ensuring that every tribe participated fully and equally in establishing God's dwelling place among them. This meticulous record leaves no doubt about the nationwide commitment. Second, it highlights the obedience of the Israelites to God's specific instructions, demonstrating their faithfulness in following the divine pattern for worship and service. Third, the uniformity of the offerings emphasizes the unity and equality of the tribes before God; no tribe was given preferential treatment, and all contributed the same valuable items, signifying their shared covenant relationship and collective identity. Finally, it records God's meticulous attention to the details of their worship and service, suggesting His profound delight in their willing and generous contributions, setting a standard for future generations.

What was the significance of Eliab being a "prince" in this context?

Answer: Eliab's role as "prince of the children of Zebulun" (nāśī') was profoundly significant in this context. As a tribal prince, he was the official representative of his entire tribe, not merely an individual. His offering, therefore, was a corporate act, signifying the participation, dedication, and allegiance of all of Zebulun to the newly consecrated Tabernacle. This highlights the importance of leadership by example within the community of faith; the prince's actions set a standard for the people, demonstrating the expected level of devotion and commitment. Furthermore, it underscores the structured and divinely ordained nature of Israelite society, where leaders were responsible for guiding their people in covenant faithfulness and facilitating their worship. The offerings of the princes collectively represented the entire nation of Israel dedicating itself anew to the Lord and His presence among them.

CHRIST-CENTERED FULFILLMENT

While Numbers 7:24 details a specific offering under the Old Covenant, it powerfully points forward to the ultimate and perfect offering made by Jesus Christ. The meticulous dedication of the Tabernacle, with its costly sacrifices and the unified offerings of the tribes, foreshadows the superior reality of Jesus Christ, who is both our eternal Tabernacle and our perfect High Priest. The temporary dwelling place of God among His people in the wilderness, consecrated by these offerings, finds its ultimate fulfillment in Jesus, who is Immanuel, "God with us". He is the true and living temple, in whom the fullness of God dwells bodily (Colossians 2:9), making direct access to God possible. The repeated, identical offerings of animals by the tribal princes, including Eliab, were but a shadow of the one, perfect, and eternally sufficient sacrifice of Jesus Christ, the Lamb of God, whose blood truly takes away the sin of the world, unlike the temporary covering provided by the Old Covenant sacrifices (Hebrews 9:11-14). Our "offering" now, in light of Christ's finished work, is not of animals or silver, but of ourselves as living sacrifices (Romans 12:1), offered in worship and service through Him, the One who "offered himself without blemish to God" (Hebrews 9:14). Eliab's dedication, though significant in its time, pales in comparison to Christ's ultimate dedication of Himself for the redemption of humanity, establishing a new and eternal covenant grounded in His perfect love and sacrifice.

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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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