What number verse is Numbers 7:25 in the Bible?

Numbers 7:25 is the 3,876th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:25 sits at position 3,876.

Translation

King James Version

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:

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KJV (with Strong's)

His offering ^H7133 was one ^H259 silver ^H3701 charger ^H7086, the weight ^H4948 whereof was an hundred ^H3967 and thirty ^H7970 shekels, one ^H259 silver ^H3701 bowl ^H4219 of seventy ^H7657 shekels ^H8255, after the shekel ^H8255 of the sanctuary ^H6944; both ^H8147 of them full ^H4392 of fine flour ^H5560 mingled ^H1101 with oil ^H8081 for a meat offering ^H4503:

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Complete Jewish Bible

He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering;

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Berean Standard Bible

His offering was one silver platter weighing a hundred and thirty shekels, and one silver bowl weighing seventy shekels, both according to the sanctuary shekel and filled with fine flour mixed with oil for a grain offering;

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American Standard Version

his oblation was one silver platter, the weight whereof was a 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 meal-offering;

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World English Bible Messianic

gave his offering: one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

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Geneva Bible (1599)

His offring was a siluer charger of an hundreth and thirty shekels weight, a siluer boule of seuentie shekels, after the shekel of the Sanctuarie, both ful of fine floure, mingled with oyle, for a meate offring,

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Young's Literal Translation

his offering is one silver dish, its weight a hundred and thirty shekels ; one silver bowl of seventy shekels, by the shekel of the sanctuary, both of them full of flour mixed with oil, for a present;

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In the KJVVerse 3,876 of 31,102

Study This Verse

SUMMARY

Numbers 7:25 offers a precise and detailed description of a portion of the dedication offering presented by Gamaliel, the leader of the tribe of Manasseh, on the fourth day of the Tabernacle's consecration. This verse, part of a meticulously recorded series of identical tribal contributions, specifies the exact weight and contents of two silver vessels—a charger and a bowl—which were filled with the finest flour mixed with oil, designated as a grain offering. It powerfully illustrates the divine expectation for order, precision, and consecrated generosity in worship, reflecting God's holy character and the Israelites' obedient response to His covenantal instructions for establishing His sacred dwelling among them.

CONTEXT

Literary Context: Numbers 7:25 is embedded within one of the most extensive and detailed accounts in the Pentateuch, spanning the entirety of Numbers chapter 7. This chapter immediately follows the completion, erection, and anointing of the Tabernacle and all its furnishings, as described in Numbers 7:1. The narrative meticulously chronicles the dedication offerings brought by the leaders of each of the twelve tribes of Israel, presented consecutively over twelve days. The striking feature of this chapter is the near-identical repetition of each tribal leader's offering, emphasizing unity, order, and the comprehensive nature of the dedication. Verse 25 specifically details the offering presented by Gamaliel, son of Pedahzur, the leader of the tribe of Manasseh, on the fourth day, fitting perfectly into this repetitive pattern that underscores the Israelites' faithful adherence to God's precise instructions for worship and the establishment of His sacred presence among them.
Historical & Cultural Context: The dedication of the Tabernacle marked a monumental turning point in Israel's wilderness journey, signifying the permanent establishment of God's dwelling place among His people and the formal inauguration of a centralized system of worship. The offerings detailed in Numbers 7, including those in verse 25, were substantial and costly, reflecting the immense spiritual and communal value placed on the Tabernacle and the act of consecration. The recurring phrase "after the shekel of the sanctuary" was a crucial cultural and religious detail, indicating a standardized, sacred weight maintained by the priests (as also referenced in Exodus 30:13). This sacred standard ensured integrity, accuracy, and fairness in all religious transactions and offerings, preventing fraud and guaranteeing that all contributions met the divinely ordained measure. The "meat offering" (KJV), more accurately a grain or meal offering (minchah), was a common type of bloodless sacrifice in ancient Israel, symbolizing dedication, thankfulness, and acknowledgment of God's provision for sustenance, often accompanying burnt offerings or peace offerings (as outlined in Leviticus 2).
Key Themes: Numbers 7:25 significantly contributes to several overarching themes found throughout the book of Numbers and the Pentateuch. Firstly, it highlights Divine Order and Precision, demonstrating God's meticulous nature and His demand for exact adherence to His commands in worship. The specific weights and contents underscore that God is not to be approached haphazardly. Secondly, the substantial nature of the silver vessels and fine flour emphasizes Generosity and Consecration, illustrating that true worship involves offering one's best and most valuable possessions to the Lord. This reflects a heart dedicated to God and acknowledging His ultimate sovereignty and provision. Thirdly, the identical nature of the offerings across all tribes reinforces the theme of Unity and Corporate Worship, signifying that despite tribal distinctions, all Israel united in their dedication to Yahweh and His Tabernacle. Finally, the "shekel of the sanctuary" reinforces the theme of Holiness and Integrity, underscoring the necessity of purity and honesty in all dealings related to God's sacred presence, a principle foundational to the covenant relationship established at Mount Sinai.

EXPOSITION AND ANALYSIS

Key Word Analysis

Offering (Hebrew, qorbân', H7133): This term (H7133), derived from a root meaning "to bring near," refers to something brought close to the altar, specifically a sacrificial present or oblation. In this context, it signifies a gift or tribute presented to God as an act of worship and dedication. The use of this term underscores that Gamaliel's contribution was not merely a donation but a sacred act of drawing near to God through a prescribed ritual.
Shekel (Hebrew, sheqel', H8255): The word "shekel" (H8255) denotes a standard unit of weight, often used as a commercial measure. Its specific mention here, in conjunction with "of the sanctuary" (H6944, qôdesh, meaning "sacred" or "holy"), indicates a divinely established and maintained standard of weight, ensuring accuracy and integrity in all sacred transactions. This emphasizes God's demand for fairness, honesty, and precision in matters of worship and commerce.
Meat offering (Hebrew, minchâh', H4503): While translated "meat offering" in the KJV, the Hebrew word minchâh (H4503) more accurately refers to a "grain offering" or "meal offering." This type of bloodless sacrifice typically consisted of fine flour, oil, and sometimes frankincense. It was an offering of dedication, thanksgiving, and acknowledgment of God's provision, representing the fruit of human labor offered back to God. Its inclusion here highlights the comprehensive nature of the Tabernacle dedication, involving both animal and grain sacrifices.

Verse Breakdown

"His offering [was] one silver charger, the weight whereof [was] an hundred and thirty [shekels],": This initial clause identifies the first component of Gamaliel's contribution: a large, deep silver platter. The precise weight of 130 shekels (approximately 3.25 pounds or 1.47 kg of silver) not only conveys the substantial value of the gift but also emphasizes the meticulous detail required by God and the exactitude with which the Israelites fulfilled His commands.
"one silver bowl of seventy shekels, after the shekel of the sanctuary;": Following the charger, a second silver vessel, a bowl, is specified, weighing 70 shekels (approximately 1.75 pounds or 0.79 kg of silver). The explicit phrase "after the shekel of the sanctuary" is crucial, reiterating that these precious metals were weighed according to the divinely ordained, uncorrupted standard, thereby ensuring the offering's integrity and conformity to God's holy and precise requirements.
"both of them full of fine flour mingled with oil for a meat offering:": This final clause describes the contents of both silver vessels. They were filled with "fine flour mingled with oil," which constituted a "meat offering" (more accurately, a grain or meal offering). The "fine flour" signifies the highest quality of agricultural produce, while the "oil" symbolizes anointing, God's Spirit, or blessing. Together, they indicate an offering of the best quality, prepared according to the prescribed manner for a minchâh offering, signifying dedication, thanksgiving, and a life consecrated to the Lord.

Literary Devices

The most prominent literary device throughout Numbers 7, including verse 25, is Repetition. The identical description of each tribal leader's offering, repeated twelve times with only the name of the giver and the day changing, serves not as redundancy but as a powerful reinforcement. This repetition emphasizes the uniformity of obedience among the tribes, their collective unity in worship, and the comprehensive and complete nature of the Tabernacle's dedication. It underscores the divine standard and the Israelites' faithful adherence. Furthermore, Symbolism is deeply embedded in the specific items of the offering. Silver, a precious metal, symbolizes value, purity, and redemption. The "fine flour mingled with oil" symbolizes sustenance, the anointing of the Holy Spirit, and the dedication of one's produce and labor to God. The act of offering itself is a symbolic gesture of devotion, thanksgiving, and covenant faithfulness. Finally, the extreme Precision and Detail in recording weights, measures, and contents functions as a literary device to underscore the gravity and sanctity of the Tabernacle and its worship. It communicates God's demand for holiness and order, leaving no room for ambiguity, carelessness, or improvisation in approaching His sacred presence.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:25, despite its seemingly mundane details, profoundly illustrates several enduring theological principles. It highlights God's intrinsic character as a God of order, precision, and holiness, demanding that worship and service be conducted with utmost integrity and according to His exact specifications. The substantial and identical offerings from each tribal leader underscore the themes of generosity, unity, and corporate dedication, demonstrating that true worship involves giving our best, not merely what is convenient or leftover. This act of giving was not simply ceremonial but a tangible expression of their covenant relationship with Yahweh, acknowledging His sovereignty and provision over their lives and resources. It reveals that God cares not just about the act of giving but also about the quality and heart behind the offering.

Exodus 25:1-9 – This passage details God's initial call for freewill offerings for the Tabernacle's construction, establishing the precedent for generous and willing contributions and the meticulous divine blueprint that required precise adherence.
Malachi 1:6-8 – This prophetic warning against offering defiled or inferior sacrifices to God powerfully reinforces the timeless principle that God deserves and demands our best, directly contrasting with the high quality and precision exemplified by the offerings in Numbers 7.
2 Corinthians 9:7 – While addressing monetary giving in the New Testament, this verse echoes the spirit of willing and generous giving, emphasizing that God loves a cheerful giver, a principle foreshadowed by the tribal leaders' costly and dedicated offerings for the Tabernacle.

REFLECTION AND APPLICATION

Numbers 7:25, with its meticulous details of ancient offerings, might initially seem far removed from contemporary Christian life. However, it serves as a powerful and timeless reminder that God values intentionality, excellence, and a willing heart in our worship and service. While the physical sacrifices of the Old Covenant have been perfectly fulfilled in Christ, the underlying principles of dedication, generosity, and integrity remain profoundly relevant. As New Testament believers, we are called to offer ourselves as "living sacrifices"—our time, talents, resources, and even our daily lives—to God. This means approaching our faith with seriousness, striving for excellence in all we do for His glory, and giving generously from a heart transformed by His grace. It challenges us to consider if our "offerings" today, whether in service, financial giving, or personal devotion, reflect the same commitment and quality that God required of His people in the wilderness, or if we are inadvertently offering Him less than our best.

Questions for Reflection

In what areas of my life am I called to offer a "fine flour mingled with oil"—my best and most refined efforts—to God?
How does the "shekel of the sanctuary" principle apply to my integrity and honesty in all my dealings, especially those related to my faith or the church?
Am I giving to God out of obligation, or with the same spirit of generous and precise dedication seen in the tribal leaders?
How does the unity of the tribal offerings encourage me to participate more fully in corporate worship and service within my faith community?

FAQ

Why is so much detail given to these offerings in Numbers 7?

Answer: The extensive detail in Numbers 7, including verse 25, serves several crucial purposes. Firstly, it underscores the sanctity and paramount importance of the Tabernacle as God's dwelling place among His people. Every aspect of its dedication had to align with divine standards, reflecting its sacred purpose. Secondly, it highlights God's character as a God of order, precision, and holiness. He is not chaotic or arbitrary; His instructions are exact, and He expects His people to follow them meticulously, demonstrating reverence for His nature. Thirdly, it emphasizes the unity and obedience of the twelve tribes of Israel. Despite their distinct identities, they all brought identical offerings, demonstrating their collective commitment to the covenant and their shared identity as God's chosen people. Finally, the repetition and detail serve as a legal and historical record, validating the proper establishment of the Tabernacle and its sacrificial system, which was central to Israelite worship and their relationship with God (as seen in the comprehensive instructions for offerings in Leviticus 1-7).

What is the significance of "fine flour mingled with oil" in the offering?

Answer: "Fine flour mingled with oil" was the standard composition for a grain offering (minchâh), as meticulously detailed in Leviticus 2. The fine flour symbolized the best quality of agricultural produce, representing the fruit of human labor and God's provision for sustenance. It also spoke to purity and refinement in the offering presented to a holy God. The oil symbolized anointing, consecration, and often the presence or influence of the Holy Spirit (as seen in the anointing of kings and priests, such as 1 Samuel 16:13). When mingled with the flour, it signified a life consecrated to God, acknowledging His blessing and the divine anointing necessary for service. Unlike animal sacrifices, the grain offering was bloodless, often offered in conjunction with other sacrifices, and represented dedication, thanksgiving, and a commitment of one's daily life and resources to God.

CHRIST-CENTERED FULFILLMENT

Numbers 7:25, with its meticulous description of a perfect, consecrated offering, finds its ultimate and glorious fulfillment in Jesus Christ. The "shekel of the sanctuary" pointed to an unblemished standard of holiness and integrity, a standard perfectly met by Christ, who was the spotless Lamb of God, utterly without blemish or defect (as prophesied in Isaiah 53:9). The costly silver vessels and the finest flour mingled with oil, representing the best of human labor and God's provision, foreshadow the infinitely more precious offering of Christ's own life, a perfect and complete sacrifice that eternally atoned for sin (as explained in Hebrews 9:12). The Tabernacle, which these offerings dedicated, was a temporary dwelling place for God, a shadow of the true dwelling. In Christ, God's presence is fully manifested among humanity, for He is Emmanuel, God with us, and He is the true and greater temple (as Jesus Himself declared in John 2:19-21). Through His perfect self-offering, we, as believers, are now consecrated and made part of a new spiritual temple, the church, where God dwells by His Spirit (as described in Ephesians 2:21-22). Thus, the ancient offering in Numbers 7:25 points forward to the supreme, once-for-all offering of Christ, which perfects those who draw near to God and establishes an eternal covenant of grace.

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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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