What number verse is Numbers 7:38 in the Bible?

Numbers 7:38 is the 3,889th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:38 sits at position 3,889.

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, full 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 3,889 of 31,102

Study This Verse

SUMMARY

Numbers 7:38 offers a precise detail from the dedication offerings presented by Gamaliel, the leader of the tribe of Manasseh, for the newly consecrated Tabernacle. This verse describes "One golden spoon of ten [shekels], full of incense," meticulously highlighting the intrinsic value of the materials and the profound symbolic significance of the items dedicated to the Lord's service. It underscores the precise and reverent nature of Israelite worship and the collective devotion of the tribal leaders in establishing God's sacred dwelling place among His people in the wilderness.

CONTEXT

Literary Context: Numbers chapter 7 provides an exhaustive, day-by-day account of the dedication offerings brought by the leaders of the twelve tribes of Israel for the newly completed Tabernacle. Following its anointing and consecration as described in Numbers 7:1, each tribal leader presented an identical set of valuable offerings over twelve consecutive days. This highly repetitive literary structure serves several crucial purposes: it emphasizes the unity of the tribes in their worship, highlights the equal access each tribe had to God's presence, and underscores the sheer magnitude and collective nature of their devotion. The specific items, including silver dishes, silver bowls, and golden censers (often translated as "spoons" in older versions like the KJV), were designated for sacred service, indicating the profound holiness of God's dwelling and the precise requirements for approaching Him. The detailed repetition ensures that no tribe's contribution is overlooked and reinforces the meticulousness required in divine worship.
Historical & Cultural Context: The dedication of the Tabernacle marked a pivotal and sacred moment in Israel's journey through the wilderness, signifying God's permanent, tangible dwelling among His people following their miraculous liberation from Egypt. In the broader ancient Near Eastern context, lavish offerings were a common practice in the dedication of temples and sacred spaces, reflecting the honor, wealth, and power attributed to the deity being worshipped. For Israel, however, these offerings were not merely cultural customs but direct, divinely commanded acts of obedience that established and maintained the framework for their unique covenant relationship with Yahweh. The use of precious metals like gold, particularly for sacred objects, underscored the divine nature of the Tabernacle and the supreme value placed on God's presence and His commands. Incense, a key component of the offering in Numbers 7:38, was a vital element in Israelite worship, symbolizing prayer, purification, and the sweet aroma ascending to God, as detailed in the specific instructions for the altar of incense found in Exodus 30. The tribal leaders, representing their respective communities, brought these gifts not out of compulsion but as a profound act of worship and commitment to the covenant.
Key Themes: Numbers 7:38 contributes to several overarching themes within the book of Numbers and the Pentateuch. Firstly, it highlights the theme of divine presence and holiness, as the offerings are for the Tabernacle, God's dwelling place, emphasizing the sacredness required for His presence among His people. Secondly, the meticulous detail and costly nature of the offerings underscore the theme of worship and devotion, demonstrating that God is worthy of the very best from His people. This is further seen in the instructions for the Tabernacle's construction in Exodus 25-31. Thirdly, the repeated, identical offerings from each tribal leader reinforce the theme of unity and equality among the tribes before God. Finally, the inclusion of incense points to themes of intercession and prayer, symbolizing the ascending prayers of God's people, a concept echoed in later biblical texts concerning the efficacy of prayer before God, such as Psalm 141:2. These themes collectively articulate the foundational principles of Israel's relationship with Yahweh.

EXPOSITION AND ANALYSIS

Key Word Analysis

One (Hebrew, ʼechâd', H259): From an unused root meaning to shimmer; gold, figuratively, something gold-colored (i.e. yellow), as oil, a clear sky; gold(-en), fair weather. This numeral emphasizes the singularity and distinctness of each item offered by the tribal leaders. Despite the vast quantity of offerings, each piece was individually significant and accounted for, highlighting the meticulousness of God's instructions and the precision of the dedication ceremony. It underscores the unique contribution of each tribe, even as their offerings were identical in form.
Golden (Hebrew, zâhâb', H2091): From an unused root meaning to shimmer; gold, figuratively, something gold-colored (i.e. yellow), as oil, a clear sky; gold(-en), fair weather. The term refers to gold, a precious, incorruptible, and highly valued metal. Its use for the Tabernacle's furnishings and sacred offerings signifies purity, divine glory, and immense worth. Gold was reserved for objects of the highest sanctity, underscoring the holiness of God's presence and the supreme value of the offerings presented to Him. The shimmering quality of gold also connects to the brilliance and majesty associated with the divine.
Spoon (Hebrew, kaph', H3709): From כָּפַף (kāpāp), meaning to bend or curve; properly, the hollow hand or palm (so of the paw of an animal, of the sole, and even of the bowl of a dish or sling, the handle of a bolt, the leaves of a palm-tree); figuratively, power. While translated "spoon" in the KJV, the Hebrew word kaph literally means "palm" or "hollow of the hand." In this context, it refers to a small, hollow vessel, more accurately described as a censer or an incense pan. This vessel was specifically designed to hold and burn incense, distinguishing it from an eating utensil. Its function was purely liturgical, emphasizing its role in the sacred ritual of offering incense.
Incense (Hebrew, qᵉṭôreth', H7004): From קָTַר (qāṭar), meaning to send up in smoke; a fumigation; (sweet) incense, perfume. The Hebrew word qᵉṭôreth denotes a sacred mixture of aromatic spices, prepared according to God's specific instructions (Exodus 30:34-38). Incense was burned on the altar of incense within the Tabernacle, producing a fragrant smoke that ascended to God. It symbolized the prayers of the saints rising before God, purification, and the sweet aroma of an acceptable offering. The term "fumigation" highlights its purpose of creating a fragrant smoke.

Verse Breakdown

"One golden spoon": This phrase specifies a single, exquisitely crafted censer made entirely of gold. The singular "one" emphasizes the distinctness of this particular item within Gamaliel's offering, which was identical to those offered by the other tribal leaders. The material, gold, underscores the object's sacred purpose and its immense value, reflecting the honor due to God and the purity required in His service.
"of ten [shekels]": This phrase specifies the precise weight of the golden censer, not its monetary value. A shekel (שֶׁקֶל) was a standard unit of weight in the ancient Near East, approximately 11.5 grams. Therefore, a "golden spoon of ten shekels" would weigh around 115 grams, a substantial amount of precious metal. This detail further emphasizes the costly and generous nature of the offering, indicating that the Israelites gave lavishly and without reservation for the Tabernacle's dedication.
"full of incense": This indicates the primary purpose of the golden censer—it was filled with the sacred aromatic mixture. The incense was not merely an accessory but the central substance to be offered, symbolizing the prayers and worship ascending to God. The phrase "full of" suggests a complete and abundant offering, leaving nothing wanting and signifying the fullness of devotion and spiritual readiness for worship.

Literary Devices

The passage in Numbers 7, including verse 38, employs several significant literary devices that amplify its meaning and impact. Repetition is the most prominent device, as the identical list of offerings is reiterated for each of the twelve tribal leaders. This not only reinforces the unity and equality of the tribes before God but also emphasizes the meticulous detail and importance of each item in the Tabernacle's dedication, ensuring no contribution is overlooked. Symbolism is also central: gold symbolizes divine glory, purity, and supreme value, reflecting the holiness of God and the preciousness of the offering. The incense itself is rich in symbolism, representing the prayers of the saints ascending to God, a pleasing aroma, and an act of intercession and atonement. The "golden spoon" functions as metonymy, where the container (the spoon/censer) stands for its contents and purpose (the offering of incense). These devices collectively underscore the solemnity, unity, and profound spiritual significance of the Tabernacle's inauguration and the nature of worship.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:38, situated within the broader narrative of the Tabernacle's dedication, powerfully connects to the theological themes of worship, holiness, and intercession. The costly golden censer filled with incense signifies the importance of offering our very best to God, not just materially but also spiritually in terms of devotion and purity of heart. The ascending smoke of the incense beautifully symbolizes the prayers of God's people rising to Him, a pleasing aroma that finds favor in His sight. This act of worship, meticulously prescribed by God, highlights His absolute holiness and the careful, reverent approach required to enter His presence. It also foreshadows the ongoing intercessory work that would be performed by the priesthood on behalf of the people, bridging the gap between a holy God and His sinful creation.

REFLECTION AND APPLICATION

The detailed account of the offerings in Numbers 7, and specifically the golden censer of incense in verse 38, serves as a profound reminder of the nature of true worship and dedication. Just as the tribal leaders gave generously and meticulously for the Tabernacle, so too are we called to offer our best to God in every aspect of our lives—our time, talents, resources, and, most importantly, our hearts. The incense, symbolizing prayer, reminds us of the constant, fragrant offering of our petitions, praises, and intercessions that should ascend to God. Our worship is not merely an outward act but an inward posture of the heart, reflecting our reverence for God's holiness and our fervent desire for His presence. This passage encourages us to consider the quality and intentionality of our spiritual offerings, ensuring they are truly "full of incense"—full of genuine devotion, heartfelt communication, and a sincere desire to honor our Creator. It challenges us to move beyond perfunctory religious acts to a life characterized by deep, meaningful engagement with God.

Questions for Reflection

What does the meticulous detail of the Tabernacle offerings, including the golden censer, teach us about the nature of God's holiness and His expectations for worship?
How can we, in our daily lives, offer "golden censers full of incense" to God, representing our prayers, praises, and spiritual devotion in a way that is truly pleasing to Him?
Considering the value and generosity of the offerings, what might it mean for us to give our "best" to God today, beyond just financial contributions, but in every area of our lives?

FAQ

What is the significance of the "golden spoon" being "full of incense"?

Answer: The "golden spoon" (more accurately, a censer or pan) was a sacred vessel used in Tabernacle worship. Its being "full of incense" signifies a complete and abundant offering of the sacred aromatic mixture. Theologically, incense symbolized the prayers of the saints ascending to God, a pleasing aroma to Him, as seen in Psalm 141:2 and Revelation 5:8. It also played a role in purification and atonement ceremonies, representing the intercession made on behalf of the people. The gold emphasized the purity, value, and divine nature of the offering, indicating that only the most precious and holy materials were suitable for God's service.

Why is the weight "ten shekels" mentioned for the golden censer?

Answer: The mention of "ten shekels" (approximately 115 grams) refers to the precise weight of the gold used to make the censer. This detail highlights the substantial value and preciousness of the offering. In ancient Israel, a shekel was a standard unit of weight, not currency, indicating the tangible worth and generosity of the tribal leader's contribution. It underscores that the offerings for the Tabernacle were not meager but costly and significant, reflecting the immense honor due to God and the seriousness with which His commands for worship were to be observed. This meticulous accounting also speaks to the divine attention to detail in all aspects of the Tabernacle's service.

CHRIST-CENTERED FULFILLMENT

The golden censer full of incense in Numbers 7:38 finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The Tabernacle, with all its furnishings, rituals, and offerings, served as a shadow of the heavenly realities and pointed forward to the coming Messiah (Hebrews 8:5). The incense, symbolizing the prayers of the saints and a pleasing aroma to God, is perfectly embodied in Christ. He is our great High Priest, who not only perfectly intercedes for us before the Father (Hebrews 7:25) but also offered Himself as the ultimate "fragrant offering and sacrifice to God" (Ephesians 5:2). Unlike the temporary, repetitive, and imperfect offerings of the Old Covenant, Christ's single, perfect sacrifice on the cross fully atoned for sin, making Him the true "Lamb of God who takes away the sin of the world" (John 1:29). Furthermore, the prayers of the saints, once symbolized by ascending incense, now ascend to God through Christ, who presents them before the throne, as vividly depicted in Revelation 8:3-4. Thus, the costly golden censer and its precious contents prefigure the invaluable person and work of Jesus, through whom we have perfect access to God and whose sacrifice is the eternally pleasing aroma.

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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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