What number verse is Numbers 7:31 in the Bible?

Numbers 7:31 is the 3,882nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:31 sits at position 3,882.

7:307:30

Numbers 7:31

Q: What was the purpose of the "shekel of the sanctuary"?

The "shekel of the sanctuary" (שֶׁקֶל הַקֹּדֶשׁ, sheqel haqqodesh, H8255, H6944) was a standardized and divinely ordained weight used for religious contributions, redemptions, and transactions in ancient Israel. Its primary purpose was to ensure absolute accuracy, fairness, and integrity in all matters related to the Tabernacle and its sacred services. Unlike secular weights, which might vary or be manipulated for commercial gain, the "shekel of the sanctuary" was a fixed, consistent standard, likely maintained by the priests, to guarantee that all offerings, taxes, and payments were made according to an honest and unchangeable measure. This concept is also seen in the half-shekel tax for the Tabernacle in Exodus 30:13.

7:327:32

Translation

King James Version

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:

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KJV (with Strong's)

His offering ^H7133 was one ^H259 silver ^H3701 charger ^H7086 of the weight ^H4948 of 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 one hundred 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 thirtie shekels weight, a siluer boule of seuentie shekels, after the shekel of the Sanctuary, 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 3,882 of 31,102

Study This Verse

SUMMARY

Numbers 7:31 meticulously details a specific component of the dedication offering presented by Elizur, the leader of the tribe of Reuben, for the newly consecrated Tabernacle altar. This verse describes a valuable silver charger weighing 130 shekels and a silver bowl weighing 70 shekels, both filled with the finest flour mixed with oil, designated as a grain offering. This precise enumeration underscores the divine demand for generous, standardized, and unblemished contributions in worship, reflecting the Israelites' corporate devotion and commitment to God's dwelling place in their midst.

CONTEXT

Literary Context: Numbers chapter 7 stands as an extensive and highly detailed record, encompassing 89 verses, exclusively dedicated to the dedication offerings brought by the twelve tribal leaders for the Tabernacle's altar. Following the completion and consecration of the Tabernacle itself, as described in Numbers 7:1-9, this chapter systematically records the identical offerings presented by each tribal prince over twelve successive days. Numbers 7:31 specifically details the grain offering presented by Elizur, son of Shedeur, the leader of the tribe of Reuben, on the fourth day, as part of his full contribution outlined in Numbers 7:30-35. The repetitive nature of the chapter, far from being superfluous, profoundly emphasizes the unity of the tribes in their worship, the precise obedience required in sacred service, and the immense value placed on the Tabernacle as the central locus of God's presence among His people. Each identical offering signifies a collective act of devotion, provision, and consecration for the ongoing sacrificial system.
Historical & Cultural Context: The events of Numbers 7 unfold shortly after the momentous exodus from Egypt and the giving of the Law at Mount Sinai, with the Israelites encamped in the wilderness. The construction of the Tabernacle, meticulously commanded by God in Exodus 25-31, represented God's tangible dwelling place among His people—a portable sanctuary that symbolized His presence, provided a means for atonement, and served as the focal point for their worship. The offerings described in Numbers 7 were not merely gifts but acts of consecration, setting apart the altar for its sacred purpose. The "shekel of the sanctuary" mentioned in the verse (and consistently throughout the chapter) was a standardized weight, likely maintained by the priests, ensuring integrity, uniformity, and honesty in all religious transactions and offerings. This fixed standard was crucial in a period when commercial weights could vary, underscoring the paramount importance of divine order and truthfulness in matters pertaining to God. The offerings themselves, including the grain offering of fine flour and oil, were common elements in ancient Near Eastern worship, yet here they are uniquely prescribed by Yahweh, distinguishing Israelite worship from the idolatrous practices of surrounding nations.
Key Themes: Numbers 7:31 contributes to several overarching themes within the book of Numbers and the Pentateuch. The primary theme is Divine Presence and Order, as the meticulous offerings facilitate the proper functioning of the Tabernacle, God's dwelling place. This chapter emphasizes Obedience and Meticulousness in Worship, demonstrating that God's commands regarding sacred service are to be followed with exactitude and generosity. The identical nature of the offerings highlights Unity and Corporate Responsibility among the twelve tribes, as they collectively participate in supporting the central worship system. Furthermore, the offerings, particularly the grain offering, underscore Gratitude and Dependence on God's Provision, as the Israelites bring the fruit of their labor back to the Lord. The use of precious materials and the "shekel of the sanctuary" also points to the theme of Holiness and Purity, emphasizing that only the best, measured by a sacred standard, is acceptable to a holy God. These themes are foundational to understanding Israel's covenant relationship with Yahweh and their journey in the wilderness, as seen throughout Numbers.

EXPOSITION AND ANALYSIS

Key Word Analysis

Charger (Hebrew, qᵉʻârâh', H7086): Probably from קָרַע; a bowl (as cut out hollow); charger, dish. This term refers to a large, flat dish or platter, typically used for serving or presenting food. In the context of the Tabernacle offerings, its substantial weight of 130 shekels of silver indicates a valuable and impressive vessel, suitable for a significant offering to God. Its size would have been appropriate for holding a considerable amount of fine flour, signifying the abundance and quality of the offering.
Bowl (Hebrew, mizrâq', H4219): From זָרַק; a bowl (as if for sprinkling); bason, bowl. Distinct from the charger, a mizrâq was typically a basin or bowl, often associated with the sprinkling of blood in sacrificial rituals (e.g., Exodus 24:6) or for holding liquids. In this specific context, given its association with the grain offering, it might have held the oil to be mingled with the flour, or perhaps served in the preparation or presentation of the offering, emphasizing the various components and stages of the ritual. Its weight of 70 shekels further underscores its intrinsic value and the generosity of the contributor.
Meat Offering (Hebrew, minchâh', H4503): From an unused root meaning to apportion, i.e. bestow; a donation; euphemistically, tribute; specifically a sacrificial offering (usually bloodless and voluntary); gift, oblation, (meat) offering, present, sacrifice. In the King James Version, "meat" is an archaic term for food in general, not specifically animal flesh. The Hebrew word minchâh refers to a grain offering or meal offering, as meticulously detailed in Leviticus 2. This offering was typically made of fine flour, often mixed with oil and frankincense, and was a voluntary offering of thanksgiving, devotion, or a plea for God's favor. It represented the produce of the land and the fruit of human labor, offered back to God as an act of worship and sustenance for the priests.

Verse Breakdown

"His offering [was] one silver charger of the weight of an hundred and thirty [shekels], one silver bowl of seventy shekels": This clause precisely identifies the specific, valuable vessels contributed by Elizur, the prince of Reuben. The use of silver, a precious metal, signifies the high value, honor, and reverence attributed to God and His sanctuary. The exact weights (130 and 70 shekels) underscore the meticulous nature of divine requirements and the generous scale of contributions expected from the tribal leaders. These items were not merely functional but were also potent symbols of wealth, dedication, and the importance of the Tabernacle's sacred service.
"after the shekel of the sanctuary": This phrase is critically important, indicating that the weights of the silver vessels were measured according to a precise, divinely ordained and maintained standard at the Tabernacle. This ensured uniformity, fairness, and absolute integrity in all sacred contributions, preventing any deviation, manipulation, or fraud. It highlights God's unwavering demand for honesty, exactness, and purity in all matters of worship and finance related to His service, emphasizing that God's standards are immutable and perfect.
"both of them full of fine flour mingled with oil for a meat offering": This describes the contents of the silver vessels, which constituted the grain offering. "Fine flour" (Hebrew: çôleth, H5560) was the highest quality of flour, meticulously sifted and free from impurities, symbolizing purity, excellence, and the offering of the very best to God. The "oil" (Hebrew: shemen, H8081, likely olive oil) was a profound symbol of consecration, anointing, and often, the presence or influence of the Holy Spirit. The mingling of flour and oil created a dough or paste, which would then be offered, often with a portion burned on the altar as a "memorial portion" to God, and the remainder consumed by the priests. This offering expressed profound devotion, heartfelt gratitude, and a deep desire for fellowship with God, representing the worshiper's sustenance and labor offered back to the Creator.

Literary Devices

The most prominent literary device in Numbers 7:31, and indeed throughout the entire chapter, is Repetition. The identical listing of offerings for each tribal leader, with only the name of the leader and the specific day changing, serves several crucial functions. It powerfully emphasizes the unity and equality of the tribes before God, as each leader brought the same prescribed offering, demonstrating a collective commitment to the Tabernacle and its sacred service. This pervasive repetition also underscores the divine precision and meticulousness required in worship, highlighting that God's commands are to be followed exactly, without deviation. Furthermore, the detailed enumeration of each item, its specific material, and its precise weight, including the silver vessels and the components of the grain offering, employs Enumeration and Precision, reinforcing the idea that every aspect of the offering was significant, carefully considered, and divinely ordained. Symbolism is also profoundly present: silver often symbolizes redemption, purity, or value; oil represents consecration, anointing, or the Holy Spirit; and fine flour signifies purity, the best of one's produce, and sustenance. The King James Version's use of "meat offering" for the Hebrew minchâh is an example of Archaism, where an older meaning of a word is used, which can be clarified as a form of Synecdoche or Metonymy where "meat" (food in general) stands for a specific type of food (grain offering).

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:31, situated within the broader context of the Tabernacle dedication, powerfully illustrates several enduring theological principles. It highlights God's profound desire for a consecrated space among His people and their willing, generous, and precise participation in its establishment and maintenance. The meticulous detail of the offerings underscores the paramount importance of obedience, intentionality, and excellence in approaching a holy God. The grain offering, specifically, was a profound expression of devotion, gratitude, and reliance on God's sustaining provision, representing the offering of one's labor and sustenance back to the Creator. The unity of the tribes, each bringing an identical offering, speaks volumes to the communal aspect of worship and the shared responsibility of God's people in supporting His work and dwelling place. Ultimately, these material offerings, given with such care and precision, foreshadow the spiritual sacrifices and the perfect, singular offering that would one day be made, transcending the need for physical gifts.

REFLECTION AND APPLICATION

The meticulous detail of Numbers 7:31, describing the specific weights of silver vessels and the precise composition of the grain offering, might initially seem distant to contemporary believers. Yet, it carries profound and timeless implications for our modern walk with God. This passage powerfully reminds us that our worship, service, and giving are not to be haphazard, half-hearted, or convenient, but intentional, generous, and offered with our very best. Just as the Israelites brought their most precious materials and finest produce, we are called to offer our "finest flour mingled with oil"—our purest intentions, our most dedicated efforts, our sanctified talents, and our material resources—to God. The "shekel of the sanctuary" serves as a potent reminder of the importance of integrity, honesty, and a consistent, uncompromised standard in all our dealings, especially in matters pertaining to God's kingdom and His church. Moreover, the unity exemplified by the identical tribal offerings encourages us to actively participate in corporate worship and communal support for the body of Christ, recognizing that our individual contributions are integral to a larger, unified body serving God's purposes. This passage challenges us to deeply consider the quality and intentionality, not merely the quantity, of our devotion and offerings to the Lord.

Questions for Reflection

How does the precision and meticulous detail of these ancient offerings challenge my own approach to giving and worship today?
In what practical ways can I ensure that my "offerings" (my time, talents, and treasure) to God are truly of the "finest flour mingled with oil"—that is, my very best, purest, and most consecrated?
Considering the profound unity demonstrated by the tribal offerings, how can I better participate in and actively support the communal aspects of my local faith community and the broader church?

FAQ

Why is it called a "meat offering" in the KJV if it's made of flour?

Answer: The term "meat" in the King James Version (KJV) reflects an older, archaic English usage where "meat" referred to food in general, or a meal, not exclusively animal flesh. The Hebrew word translated here is minchâh (מִנְחָה, H4503), which specifically denotes a grain offering or meal offering, typically made of fine flour, often mixed with oil and frankincense. It was distinct from animal sacrifices and was a bloodless offering. Modern translations, seeking to avoid confusion for contemporary readers, often render it as "grain offering" or "meal offering."

What was the purpose of the "shekel of the sanctuary"?

Answer: The "shekel of the sanctuary" (שֶׁקֶל הַקֹּדֶשׁ, sheqel haqqodesh, H8255, H6944) was a standardized and divinely ordained weight used for religious contributions, redemptions, and transactions in ancient Israel. Its primary purpose was to ensure absolute accuracy, fairness, and integrity in all matters related to the Tabernacle and its sacred services. Unlike secular weights, which might vary or be manipulated for commercial gain, the "shekel of the sanctuary" was a fixed, consistent standard, likely maintained by the priests, to guarantee that all offerings, taxes, and payments were made according to an honest and unchangeable measure. This concept is also seen in the half-shekel tax for the Tabernacle in Exodus 30:13.

Why are the offerings so detailed and repetitive in Numbers 7?

Answer: The extensive detail and repetition in Numbers 7 serve several crucial theological and practical purposes. First, it profoundly emphasizes God's demand for precise obedience to His commands, particularly concerning worship and the Tabernacle's sacred rituals. Every detail was significant and divinely prescribed. Second, the identical nature of each tribal leader's offering underscores the profound unity and equality of the twelve tribes before God, demonstrating their collective commitment to the central place of worship and their shared covenant responsibilities. Third, the sheer volume, value, and meticulous enumeration of the offerings highlight the immense importance of the Tabernacle's dedication, signifying the establishment of God's dwelling place among His people and their willing provision for its sacred service. It also serves as an exhaustive, divinely inspired record for future generations, ensuring the proper continuation of worship practices.

CHRIST-CENTERED FULFILLMENT

The meticulous offerings of Numbers 7:31, particularly the grain offering of fine flour and oil, find their ultimate and perfect fulfillment in the person and work of Jesus Christ. The "fine flour," pure and unblemished, profoundly foreshadows Christ's sinless humanity, for He was "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). The "oil mingled" with the flour powerfully points to His anointing by the Holy Spirit, through whom He offered Himself as the perfect, unblemished sacrifice to God (Hebrews 9:14). While the Old Testament offerings were repeated and inherently imperfect, requiring constant renewal, Christ's single, definitive offering on the cross "perfected for all time those who are being sanctified" (Hebrews 10:10-14). He is the ultimate "grain offering," not merely a symbol of provision but the very "Bread of Life" who gives Himself for the life of the world (John 6:35). The dedication of the altar in Numbers 7, made holy by these precise offerings, points to Christ as the true altar upon whom our spiritual sacrifices are now offered. Through Him, we, as living stones, are built into a spiritual house and a holy priesthood, offering spiritual sacrifices acceptable to God (1 Peter 2:5). Our offerings today are not silver vessels or flour, but our very lives, presented as a living sacrifice, holy and acceptable to God, which is our true and spiritual worship (Romans 12:1).

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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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