What number verse is Numbers 7:26 in the Bible?

Numbers 7:26 is the 3,877th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:26 sits at position 3,877.

7:257:25

Numbers 7:26

Q: What was the practical purpose of the "golden spoon" in this context?

The "golden spoon" (Hebrew: kaph) was not an eating utensil but a shallow, hollowed-out dish or censer designed specifically to hold the sacred incense. Its practical purpose was to transport and present the incense for burning on the altar of incense within the Tabernacle, or perhaps to carry it into the Holy of Holies on the Day of Atonement, as described in Leviticus 16:12-13. Its golden material underscored its sacred function and the purity required for objects used in God's presence.

Q: Why was the "incense" so significant in the Tabernacle offerings?

The incense (qetoreth) was of paramount significance because it was a divinely prescribed, holy mixture, forbidden for common use (Exodus 30:34-38). Theologically, it symbolized the prayers of the saints ascending to God, acting as a "sweet aroma" pleasing to Him (Psalm 141:2). It also played a crucial role in atonement, creating a cloud that would cover the mercy seat on the Day of Atonement, signifying God's gracious presence and the covering of sin (Leviticus 16:13). Its inclusion in the dedication offerings emphasized the spiritual dimension of worship and the importance of communion with God.

7:277:27

Translation

King James Version

One golden spoon of ten shekels, full of incense:

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KJV (with Strong's)

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

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Complete Jewish Bible

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

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Berean Standard Bible

one gold dish weighing ten shekels, filled with incense;

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American Standard Version

one golden spoon of ten shekels, full of incense;

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World English Bible Messianic

one golden ladle of ten shekels, full of incense;

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Geneva Bible (1599)

A golden incense cup of ten shekels, ful of incense,

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Young's Literal Translation

one golden spoon of ten shekels , full of perfume;

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In the KJVVerse 3,877 of 31,102

Study This Verse

SUMMARY

Numbers 7:26 meticulously details a specific element of the dedication offering presented by Eliab, the leader of the tribe of Zebulun, for the newly consecrated Tabernacle: a golden spoon weighing ten shekels, filled with sacred incense. This seemingly minor component is part of a divinely commanded, uniform offering from each of the twelve tribes, collectively underscoring the immense value, purity, and reverence required in Israel's worship of God. It highlights the profound sacredness of the Tabernacle service and the collective obedience of the people in consecrating God's dwelling place among them in the wilderness.

CONTEXT

Literary Context: Numbers chapter 7 provides an exhaustive and deliberately repetitive account of the dedication offerings brought by the leaders of the twelve tribes of Israel. Following the completion and anointing of the Tabernacle and its furnishings in Numbers 7:1, and the consecration of the priesthood, this chapter details the gifts presented over twelve successive days. Each tribal leader brings an identical set of offerings, emphasizing unity, equality before God, and the comprehensive nature of their devotion. Verse 26, specifically, is part of Eliab's offering on the third day, mirroring the precise specifications for the offerings of the preceding tribes and setting the pattern for those to follow. The meticulous enumeration of each item, down to its weight and contents, underscores the divine precision expected in worship and the sacredness of every component dedicated to the Lord's service. This chapter serves as a liturgical conclusion to the Tabernacle's construction, transitioning from its physical erection to its active use in worship.
Historical & Cultural Context: The setting for Numbers 7 is the Israelite encampment in the wilderness, shortly after their exodus from Egypt and the giving of the Law at Mount Sinai. The Tabernacle, built according to divine blueprints detailed in Exodus 25-31, represented God's tangible presence dwelling among His people. Its dedication was a monumental event, signifying the establishment of a formal system of worship and a covenant relationship. In ancient Near Eastern cultures, dedications of temples or sacred spaces often involved elaborate offerings from rulers or prominent figures, demonstrating their devotion and securing divine favor. The offerings described in Numbers 7, particularly the use of gold and sacred incense, reflect the highest value and purity. Gold was a precious and incorruptible metal, symbolizing divine glory and permanence, while incense, with its sweet aroma, was a common element in ancient worship, often symbolizing prayers or appeasement. For Israel, the specific composition of the sacred incense and its exclusive use in the Tabernacle, as commanded in Exodus 30:34-38, set it apart as uniquely holy, forbidden for common use.
Key Themes: This verse, within the broader narrative of Numbers 7, contributes to several key themes. Foremost is the holiness and transcendence of God, demanding specific, pure, and costly offerings for His dwelling place. The meticulous detail highlights the theme of divine precision and order in worship, emphasizing that God's commands are to be followed exactly. The identical nature of the offerings from each tribe underscores unity and corporate worship, demonstrating that all Israel stood equally before God, contributing to the Tabernacle's service. Furthermore, the inclusion of incense points to the theme of prayer and intercession as a vital component of approaching God, a concept later echoed in Psalm 141:2 and Revelation 5:8.

EXPOSITION AND ANALYSIS

Key Word Analysis

Golden (Hebrew, zâhâb', H2091): From an unused root meaning "to shimmer," this word refers to gold, a precious metal consistently associated with divine glory, purity, and immense value throughout the Old Testament. Its incorruptible nature made it a fitting material for objects used in God's holy presence, such as the Ark of the Covenant, the menorah, and various Tabernacle implements. The use of gold for this "spoon" underscores the preciousness and sacredness of the offering, signifying the high regard in which God's worship was held and reflecting His own glorious nature.
Spoon (Hebrew, kaph', H3709): While translated as "spoon" in the KJV, the Hebrew word כַּף (kaph) literally means "the hollow hand or palm." In this context, it refers to a shallow, hollowed-out utensil or dish, more accurately described as a censer or a small bowl. It was designed to hold the sacred incense, not for eating. This emphasizes its specific ritualistic purpose in the Tabernacle service, highlighting its function as a vessel for holy offerings rather than a common implement. The fact that it is "golden" further elevates its status, signifying purity, value, and suitability for divine presence.
Incense (Hebrew, qᵉṭôreth', H7004): This word refers to a "fumigation" or "sweet incense/perfume." It specifically denotes the holy incense, a divinely prescribed mixture of aromatic spices (Exodus 30:34-38). This was not ordinary incense but a sacred compound, forbidden for common use, emphasizing its exclusive purpose in divine worship. It was burned on the altar of incense, symbolizing the prayers of the saints ascending to God (Psalm 141:2) and playing a crucial role in rites of atonement, particularly on the Day of Atonement, where it would create a cloud to cover the mercy seat (Leviticus 16:13). Its presence in the offering signifies the spiritual aspect of worship—prayer, adoration, and reconciliation.

Verse Breakdown

"One golden spoon": This phrase emphasizes the singularity and preciousness of the vessel. The "spoon" (censer) is made of gold, indicating its high intrinsic value and its suitability for sacred use. Gold, being incorruptible, symbolizes the purity and enduring nature required in offerings to God. The "one" highlights that each tribal leader brought an identical, complete set of offerings, reinforcing the unity and uniformity in their collective dedication to the Lord.
"of ten [shekels]": This detail specifies the weight of the golden spoon, indicating its substantial worth. A shekel was a unit of weight, and ten shekels of gold represented a significant amount, further underscoring the costly and valuable nature of the offering. This precision in weight highlights the meticulousness required in the Tabernacle service and the full measure of dedication expected from the leaders, demonstrating that God's worship is not to be taken lightly or offered cheaply.
"full of incense": This describes the contents of the golden spoon. The "incense" was the sacred, divinely prescribed aromatic mixture, distinct from common perfumes. Its purpose was to create a "sweet aroma" to the Lord, symbolizing the ascending prayers and worship of the people, and serving as an essential element in atonement rituals. The fact that it was "full" indicates a complete and generous offering, leaving no room for half-heartedness or deficiency in their approach to God, signifying wholehearted devotion.

Literary Devices

The verse employs several literary devices to convey its meaning and significance. Symbolism is paramount, with the "golden spoon" representing purity, value, and the sacred vessel for worship, while "incense" powerfully symbolizes prayer, adoration, and atonement. Gold, as a precious metal, universally signifies the highest worth and divine glory, making it a fitting material for objects used in God's presence. The fragrant smoke of incense ascending heavenward is a potent visual and olfactory symbol for prayers rising to God. Repetition is a dominant feature of Numbers 7 as a whole, with this verse being one instance of the identical offering presented by each tribal leader. This repetition underscores the unity of the tribes, their collective obedience, and the unchanging standard of worship required by God. Finally, a subtle form of metonymy is present, where the "golden spoon" and its contents stand in for the entire act of dedication and the spiritual posture of the worshiper. The physical objects represent the spiritual reality of offering one's best and purest to the Lord.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:26, though a minute detail in a lengthy list of offerings, profoundly illustrates several core theological principles: the absolute holiness of God, the costly nature of true worship, and the importance of intentionality and purity in approaching the Divine. The preciousness of the gold and the sacredness of the incense underscore that God is worthy of the very best, and His presence demands a consecrated offering. This dedication of material wealth and symbolic spiritual acts (incense representing prayer) highlights the holistic nature of worship, encompassing both tangible gifts and intangible devotion. The uniformity of the offerings across all tribes also speaks to the principle that all of Israel, regardless of status, was equally obligated to honor God with their finest, fostering unity in worship and demonstrating a collective commitment to God's covenant.

REFLECTION AND APPLICATION

Numbers 7:26, with its precise description of a golden spoon full of incense, might seem distant from contemporary life, yet it offers timeless principles for our faith and worship today. It reminds us that our offerings to God, whether our time, talents, resources, or prayers, should be given with intentionality, purity, and value. Just as the Israelites brought their most precious materials and sacred incense, we are called to offer our "best" to God—not out of mere obligation, but out of a heart of reverence, gratitude, and love. The "fullness" of the incense suggests a complete, unreserved offering, encouraging us to approach God with wholehearted devotion, holding nothing back. Furthermore, recognizing incense as a symbol of prayer elevates our understanding of communion with God; our prayers are a "sweet aroma" to Him, valuable and pleasing. This verse encourages us to cultivate a spirit of dedication in all areas of our lives, understanding that even seemingly small acts of worship, when offered with a pure heart, contribute to the larger tapestry of our communal and individual dedication to the Lord. It challenges us to consider the quality and sincerity of our spiritual offerings, ensuring they reflect the true value we place on our relationship with God.

Questions for Reflection

What does the "golden spoon of ten shekels" signify about the value we place on our worship and offerings to God today?
How can we ensure that our "incense"—our prayers, praise, and service—is "full" and truly a "sweet aroma" to the Lord?
In what ways can the principle of uniformity in tribal offerings in Numbers 7 inform our understanding of unity and collective worship in the church?
Beyond material possessions, what "precious" aspects of our lives (time, talents, attention) are we called to dedicate fully to God?

FAQ

What was the practical purpose of the "golden spoon" in this context?

Answer: The "golden spoon" (Hebrew: kaph) was not an eating utensil but a shallow, hollowed-out dish or censer designed specifically to hold the sacred incense. Its practical purpose was to transport and present the incense for burning on the altar of incense within the Tabernacle, or perhaps to carry it into the Holy of Holies on the Day of Atonement, as described in Leviticus 16:12-13. Its golden material underscored its sacred function and the purity required for objects used in God's presence.

Why was the "incense" so significant in the Tabernacle offerings?

Answer: The incense (qetoreth) was of paramount significance because it was a divinely prescribed, holy mixture, forbidden for common use (Exodus 30:34-38). Theologically, it symbolized the prayers of the saints ascending to God, acting as a "sweet aroma" pleasing to Him (Psalm 141:2). It also played a crucial role in atonement, creating a cloud that would cover the mercy seat on the Day of Atonement, signifying God's gracious presence and the covering of sin (Leviticus 16:13). Its inclusion in the dedication offerings emphasized the spiritual dimension of worship and the importance of communion with God.

Why were all the offerings, including this golden spoon and incense, identical for each of the twelve tribes?

Answer: The identical nature of the offerings from each tribal leader throughout Numbers 7 served several crucial purposes. First, it demonstrated unity and equality among the tribes before God; no tribe was considered superior or inferior in their obligation to worship. Second, it highlighted their collective obedience to God's specific commands regarding the Tabernacle's dedication, emphasizing that worship must be according to divine prescription, not human preference. Third, the repetition underscored the immense value and importance of each component of the offering, ensuring that every detail was recognized as significant in the eyes of God and the people, fostering a sense of shared responsibility and devotion.

CHRIST-CENTERED FULFILLMENT

Numbers 7:26, with its focus on a costly golden vessel filled with sacred incense, points forward to the ultimate and perfect offering in Jesus Christ. The gold, symbolizing purity, deity, and immense value, foreshadows the unblemished, divine nature of Christ, who is the perfect Lamb of God who takes away the sin of the world. Just as the golden spoon was a vessel for a holy offering, Christ's human body was the vessel through which the divine offering of Himself was made. The incense, symbolizing prayer, worship, and atonement, finds its ultimate fulfillment in Christ's perfect sacrifice and His ongoing intercession. His life was a "fragrant offering and sacrifice to God" (Ephesians 5:2), a sweet aroma far surpassing any earthly incense. Moreover, as our Great High Priest, Christ continually presents our prayers, mingled with His own perfect intercession, before the Father, much like the incense ascending to God (Hebrews 7:25). The meticulousness of the Tabernacle offerings, demanding the best and purest, finds its climax in Christ, who offered Himself "without blemish unto God" (Hebrews 9:14), fulfilling every requirement of a holy and acceptable sacrifice on our behalf and making possible our access to God's presence.

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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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