What number verse is Numbers 7:40 in the Bible?

Numbers 7:40 is the 3,891st verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:40 sits at position 3,891.

7:397:39

Numbers 7:40

Q: What was the primary purpose of a "sin offering" in the Old Testament?

The primary purpose of a "sin offering" (Hebrew: chaṭṭâʼâh) in the Old Testament was to atone for unintentional sins and ritual impurities that would defile the sanctuary or the people, thereby disrupting their relationship with a holy God. It was a divinely appointed means of purification and restoration, not primarily a punishment for the sinner. For example, Leviticus 4 details various scenarios for sin offerings, emphasizing their role in cleansing and making atonement for the community or individuals who had inadvertently violated God's commands or become ritually unclean. It removed barriers to fellowship with God.

7:417:41

Translation

King James Version

One kid of the goats for a sin offering:

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KJV (with Strong's)

One ^H259 kid ^H8163 of the goats ^H5795 for a sin offering ^H2403:

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Complete Jewish Bible

one male goat as a sin offering,

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Berean Standard Bible

one male goat for a sin offering;

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American Standard Version

one male of the goats for a sin-offering;

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World English Bible Messianic

one male goat for a sin offering;

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Geneva Bible (1599)

An hee goate for a sinne offring,

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Young's Literal Translation

one kid of the goats for a sin-offering;

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In the KJVVerse 3,891 of 31,102

Study This Verse

SUMMARY

Numbers 7:40, "One kid of the goats for a sin offering," specifies a vital component of the extensive dedication offerings presented by the leaders of the twelve tribes of Israel for the newly consecrated Tabernacle. This verse underscores the meticulous divine instructions for worship and atonement under the Mosaic covenant, emphasizing the indispensable role of the sin offering (Hebrew: chaṭṭâʼâh) in purifying the sanctuary and the people from defilement, thereby maintaining their holy relationship with God. It highlights the pervasive reality of both intentional and unintentional sin, and God's gracious, divinely ordained provision for reconciliation and restoration through prescribed sacrifice.

CONTEXT

Literary Context: Numbers 7 records the elaborate and highly detailed dedication ceremony of the Tabernacle, which had just been completed and anointed according to God's precise instructions, as outlined in Numbers 7:1. Following this anointing, the leaders of each of the twelve tribes of Israel present their offerings to the Lord over twelve consecutive days. Each day's offering is remarkably identical in type and quantity, serving as a powerful demonstration of unity, equality, and collective responsibility before God. Numbers 7:40 specifically details a part of the offering brought by Ahiezer, the leader of the tribe of Dan, on the seventh day, as noted in Numbers 7:39. The inclusion of "one kid of the goats for a sin offering" within this comprehensive list underscores the foundational importance of purification and atonement within the prescribed worship of Yahweh, ensuring the sanctity of the Tabernacle and the purity of the worshipping community in God's holy presence.
Historical & Cultural Context: The setting for Numbers 7 is the wilderness journey of the Israelites, shortly after their exodus from Egypt and the giving of the Law at Mount Sinai. The Tabernacle served as the portable dwelling place of God's presence among His people, a constant, tangible reminder of His covenant faithfulness and absolute holiness. The sacrificial system, meticulously outlined in books like Leviticus, was integral to Israel's covenant relationship with God. Different offerings served distinct purposes: burnt offerings for dedication, grain offerings for thanksgiving, peace offerings for fellowship, and sin offerings for atonement. The "sin offering" (Hebrew: chaṭṭâʼâh) was specifically designed to address unintentional sins, ritual impurities, and defilements that could disrupt the holy relationship between God and His people or profane the sacred space of the Tabernacle. Its inclusion in these dedication offerings signifies that even in a moment of national celebration and consecration, the reality of human sin and the absolute need for divine cleansing were paramount to maintaining God's presence among them. This practice reflected the profound truth that a holy God could only dwell among an imperfect people through a divinely appointed means of purification and atonement.
Key Themes: This verse contributes significantly to several key themes prevalent in Numbers and the broader Pentateuch. Firstly, it highlights the theme of Divine Holiness and Human Sinfulness. The necessity of a sin offering, even during a joyous dedication, starkly reminds Israel—and us—of God's absolute purity and the pervasive nature of human sin, which constantly requires atonement. Secondly, it emphasizes God's Gracious Provision for Atonement. Despite human imperfection, God mercifully provides a means for reconciliation, demonstrating His desire for fellowship rather than separation. This theme is central to the entire sacrificial system, as seen in Leviticus 4. Thirdly, the meticulous detail of the offering reinforces the theme of Obedience and Divine Order in Worship. God prescribes the exact animals and purposes, emphasizing that worship must be conducted according to His terms, not human preference. Finally, the uniformity of the offerings across all tribes, including this sin offering, underscores the Unity of Israel in Worship and Shared Need for Atonement, binding them together in their covenant relationship with Yahweh.

EXPOSITION AND ANALYSIS

Key Word Analysis

One (Hebrew, ʼechâd', H259): This numeral emphasizes singularity and precision. In the context of the Tabernacle dedication, it highlights the exactness of God's commands. Every detail, down to the quantity of each animal, was divinely prescribed, leaving no room for human improvisation in the approach to a holy God. The repeated "one" for each item in the comprehensive list across all twelve tribes also underscores the uniformity and unity of Israel's worship and their shared responsibility.
Kid (Hebrew, sâʻîyr', H8163): This term refers specifically to a young male goat, often characterized as "shaggy." In the context of Israelite sacrificial law, specific animals were prescribed for different types of offerings and for different social statuses of the offerer. A young goat was a common and acceptable animal for certain sin offerings, particularly for individuals or for specific communal purifications. Its selection here emphasizes the precise nature of God's commands regarding the sacrificial system, where even the age and type of animal were divinely ordained to ensure the efficacy and acceptability of the offering.
Sin Offering (Hebrew, chaṭṭâʼâh', H2403): While the root word ḥāṭāʾ means "to miss the mark" or "to sin," in the context of the sacrificial system, chaṭṭâʼâh refers to the specific offering made to cleanse from sin or impurity. This offering was primarily for unintentional sins (sins committed ignorantly or inadvertently) and ritual defilements that rendered a person or object unclean, thus making them unfit to approach God or participate in communal worship. The sin offering was not primarily punitive but purificatory; its purpose was to make atonement, cleanse, and restore the covenant relationship, ensuring that the defilement did not profane the sanctuary or alienate the people from God's holy presence. It addressed the 'offence' and provided 'expiation' or 'purification'.

Verse Breakdown

"One kid of the goats": This phrase precisely identifies the animal to be offered—a single, young male goat. The specificity underscores the meticulousness of God's instructions for the Tabernacle dedication. Every detail, down to the type and quantity of each animal, was divinely prescribed, leaving no room for human improvisation in the approach to a holy God. This uniformity across all tribal offerings also emphasized the unity of Israel in their worship and their shared need for atonement. The inclusion of "of the goats" further clarifies the species, distinguishing it from lambs or other permissible animals.
"for a sin offering": This clause declares the explicit purpose of the "kid of the goats." It was not for a burnt offering (total dedication), a peace offering (fellowship), or a grain offering (thanksgiving), but specifically for a sin offering (chaṭṭâʼâh). This designation highlights the foundational necessity of dealing with sin and impurity, even in a context of national dedication and celebration. It acknowledges that despite their best intentions, the people, and even the sanctuary itself, required cleansing to remain pure in the presence of a holy God. The phrase emphasizes the atoning and purifying function of this particular sacrifice.

Literary Devices

The most prominent literary device in Numbers 7, encompassing verse 40, is Repetition. The entire chapter meticulously repeats the identical list of offerings for each of the twelve tribes, day after day. This extensive repetition serves several crucial purposes: it emphasizes the divine precision and immutability of God's commands, highlighting that every detail of worship and atonement was exactly as He prescribed. Furthermore, it underscores the unity and equality of the tribes before God, as each brought the same, comprehensive set of offerings, signifying a collective acknowledgment of their shared need for purification and their common dedication to Yahweh. This repetitive structure also instills a sense of solemnity and thoroughness, impressing upon the reader the gravity and completeness of the Tabernacle's dedication and the sacrificial system's indispensable role in maintaining a holy relationship with God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:40, with its mention of the sin offering, profoundly illustrates God's unyielding holiness and the pervasive reality of sin. Even in a moment of national consecration and joyous dedication, the need for atonement for unintentional sin and ritual impurity was paramount, demonstrating that any defilement, however minor, created a barrier to God's presence. This verse highlights God's gracious provision for reconciliation, establishing a divinely appointed means by which His people could be cleansed and maintain fellowship with Him. It underscores that access to God has always required a vicarious sacrifice, foreshadowing a greater and more perfect offering to come. The meticulousness of the command also speaks to the seriousness of sin and the absolute necessity of approaching God on His terms, through His prescribed means of purification and atonement.

REFLECTION AND APPLICATION

The inclusion of a "sin offering" in the Tabernacle's dedication, even amidst a grand celebration, serves as a profound reminder of the ever-present reality of sin and the absolute holiness of God. This ancient practice challenges us to reflect on our own understanding of sin—not just overt transgressions, but also the subtle impurities, the unintentional missteps, and the defilements that can hinder our fellowship with a holy God. It teaches us that true worship and communion require a recognition of our brokenness and a reliance on God's gracious provision for cleansing. Just as the Israelites meticulously followed God's instructions for purification, we are called to approach God with reverence, acknowledging His holiness and our constant need for His grace. This verse invites us to consider the depth of God's love, who, knowing our fallen nature, has always provided a way for us to be reconciled to Him. It cultivates humility and gratitude, recognizing that our access to God is always by His design and grace, never by our merit.

Questions for Reflection

How does the meticulous nature of the Tabernacle offerings, including the sin offering, challenge our approach to worship and service today?
In what ways do we sometimes minimize the seriousness of "unintentional" sins or ritual impurities, and how does the Old Testament sin offering correct this perspective?
How does understanding the Old Testament sin offering deepen our appreciation for the complete and final work of Christ on the cross?

FAQ

What was the primary purpose of a "sin offering" in the Old Testament?

Answer: The primary purpose of a "sin offering" (Hebrew: chaṭṭâʼâh) in the Old Testament was to atone for unintentional sins and ritual impurities that would defile the sanctuary or the people, thereby disrupting their relationship with a holy God. It was a divinely appointed means of purification and restoration, not primarily a punishment for the sinner. For example, Leviticus 4 details various scenarios for sin offerings, emphasizing their role in cleansing and making atonement for the community or individuals who had inadvertently violated God's commands or become ritually unclean. It removed barriers to fellowship with God.

Why was a "kid of the goats" specified for this offering?

Answer: Specific animals were prescribed for different types of offerings and for various social statuses or contexts within Israelite law, as detailed in books like Leviticus. A "kid of the goats" was a common and acceptable animal for various sin offerings, particularly for individuals or for specific communal purifications. Its specification here, as part of the tribal dedication offerings in Numbers 7, indicates its suitability and divine ordination for the purpose of purification and atonement in this significant national event. The exact animal type underscored the precision required in approaching a holy God, ensuring the offering was acceptable and effective according to His holy standards.

CHRIST-CENTERED FULFILLMENT

Numbers 7:40, with its emphasis on the "kid of the goats for a sin offering," serves as a profound foreshadowing of the ultimate and perfect sacrifice of Jesus Christ. While the Old Testament sin offerings were temporary, repeated, and could only cover unintentional sins and ritual impurities, they powerfully pointed to the foundational truth that sin demands a sacrifice for atonement. Jesus, the perfect Lamb of God, who takes away the sin of the world, became the once-for-all sin offering, not for unintentional sins alone, but for all sin—intentional and unintentional, past, present, and future. His shed blood, unlike that of goats and calves, provides eternal redemption and purifies our consciences from dead works to serve the living God (compare with Hebrews 9:12-14). The meticulousness of the Old Testament law underscored the seriousness of sin and the necessity of a perfect sacrifice; in Christ, this necessity is fully met, allowing us to draw near to God with confidence, knowing that our reconciliation is complete and eternal (see Hebrews 10:1-10). Through His finished work, the shadow of the sin offering has given way to the glorious reality of perfect forgiveness and unending access to God's presence, fulfilling the deepest longings of the human heart for purification and fellowship with our holy God.

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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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