What number verse is Numbers 7:41 in the Bible?

Numbers 7:41 is the 3,892nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:41 sits at position 3,892.

7:407:40

Numbers 7:41

Q: What was the significance of the "peace offering"?

The peace offering (Hebrew: *zevach shelem*) was unique among the sacrifices prescribed in the Old Testament. Unlike burnt offerings, which were wholly consumed by fire, or sin offerings, which focused on atonement, portions of the peace offering were shared by the offerer, the priests, and symbolically consumed by God on the altar. This communal meal aspect symbolized reconciliation, harmonious relationship, and fellowship with God. It was often offered as an expression of thanksgiving, to fulfill a vow, or as a freewill offering, emphasizing a state of well-being and communion with the divine. It was a celebration of *shalom*—peace and wholeness—between God and His people, as detailed in Leviticus 3, signifying a restored or maintained state of favor and communion.

7:427:42

Translation

King James Version

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.

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KJV (with Strong's)

And for a sacrifice ^H2077 of peace offerings ^H8002, two ^H8147 oxen ^H1241, five ^H2568 rams ^H352, five ^H2568 he goats ^H6260, five ^H2568 lambs ^H3532 of the first ^H1121 year ^H8141: this was the offering ^H7133 of Shelumiel ^H8017 the son ^H1121 of Zurishaddai ^H6701.

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Complete Jewish Bible

and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Shlumi'el the son of Tzurishaddai.

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Berean Standard Bible

and a peace offering of two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Shelumiel son of Zurishaddai.

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American Standard Version

and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old: this was the oblation of Shelumiel the son of Zurishaddai.

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World English Bible Messianic

and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old: this was the offering of Shelumiel the son of Zurishaddai.

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Geneva Bible (1599)

And for a peace offring, two bullocks, fiue rammes, fiue hee goates, fiue lambes of a yere old: this was the offering of Shelumiel the sonne of Zurishaddai.

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Young's Literal Translation

and for a sacrifice of the peace-offerings two oxen, five rams, five he-goats, five lambs, sons of a year; this is the offering of Shelumiel son of Zurishaddai.

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In the KJVVerse 3,892 of 31,102

Study This Verse

SUMMARY

Numbers 7:41 meticulously records the specific contribution of Shelumiel, the prince of the tribe of Simeon, to the dedication of the newly consecrated Tabernacle. As part of a highly detailed and intentionally repetitive chapter, this verse enumerates the substantial animal offerings—two oxen, five rams, five he-goats, and five lambs of the first year—provided for a peace offering. This lavish provision underscores the profound generosity, unified obedience, and communal fellowship that characterized Israel's worship at this foundational moment in their covenant relationship with God.

CONTEXT

Literary Context: Numbers chapter 7 is a unique and extensive account, dedicated entirely to the offerings brought by the twelve tribal princes for the dedication of the Tabernacle. Following the detailed instructions for the Tabernacle's construction in Exodus and its anointing in Numbers 7:1, this chapter meticulously lists the identical offerings presented on successive days. Numbers 7:41 specifically details the offering of Shelumiel, the leader of the tribe of Simeon, presented on the sixth day. The deliberate repetition of the same offering for each tribe, while seemingly redundant to a modern reader, serves a profound theological and literary purpose. It emphasizes the unity of Israel in their worship, their meticulous adherence to divine instruction, and the completeness of their collective dedication to God's dwelling place among them. This structural choice highlights that every part of the nation participated equally and fully in this sacred, communal act.
Historical & Cultural Context: The dedication of the Tabernacle marked a monumental milestone in Israel's history, signifying the establishment of God's tangible dwelling place among His people after their miraculous exodus from Egypt. This portable sanctuary, constructed according to precise divine blueprints, was the focal point of Israelite worship and the visible sign of God's covenant presence. Offerings, particularly the "peace offering" (Hebrew: zevach shelem), were central to Israel's religious life, functioning not only as acts of devotion and atonement but also as profound expressions of communion and thanksgiving. The peace offering, unlike the burnt offering which was wholly consumed, allowed the offerer to partake in a communal meal with the priests and, symbolically, with God, symbolizing reconciliation and a harmonious relationship. The tribal princes, as spiritual and political leaders, set a crucial example for their respective tribes, demonstrating profound reverence and commitment to the Lord. Their substantial and identical contributions underscored the importance of national unity and shared purpose in their corporate worship of Yahweh, a direct response to God's faithfulness in fulfilling His promise to dwell among them, as detailed in Exodus 40.
Key Themes: Numbers 7:41 contributes significantly to several key themes within the book of Numbers and the broader Pentateuch. It exemplifies the theme of Obedience to Divine Instruction, as the offerings strictly adhere to the prescribed types and quantities for the Tabernacle's dedication. The meticulous recording of each prince's identical offering underscores the theme of Unity and Corporate Worship within the diverse tribes of Israel, highlighting their shared identity and purpose before God. Furthermore, the focus on the peace offering emphasizes the theme of Communion and Reconciliation with God, pointing to the desire for shalom (wholeness and peace) in the relationship between God and His people, a concept foundational to the covenant relationship established at Mount Sinai. The lavishness of the gifts also speaks to the theme of Generosity and Sacrificial Giving, where the leaders set an example of giving their very best to the Lord, reflecting the profound value placed on God's presence among them. This dedication sets the stage for the ongoing journey and challenges faced by Israel in the wilderness, as seen in subsequent chapters like Numbers 9.

EXPOSITION AND ANALYSIS

Key Word Analysis

Sacrifice (Hebrew, zebach', H2077): This term, derived from the verb meaning "to slaughter," refers to the act of offering an animal for a religious purpose, or the flesh of the animal itself. In the context of Israelite worship, a zebach was a foundational act of devotion, communion, or atonement, signifying the giving of something valuable to God. It underscores the solemnity and sacredness of the offering presented by Shelumiel, indicating a formal act of worship.
Peace Offerings (Hebrew, shelem', H8002): From the root shalom (peace, wholeness, completeness), shelem denotes a specific type of sacrifice offered as a voluntary expression of thanksgiving, to fulfill a vow, or as a freewill offering. Unlike other sacrifices primarily focused on atonement or complete devotion, the peace offering uniquely emphasized reconciliation, fellowship, and communion with God. It culminated in a communal meal where portions were consumed by the offerer, the priests, and symbolically by God on the altar, highlighting the restored or maintained harmonious relationship between God and His people.
First Year (Hebrew, bên_ _shâneh', H1121): This phrase, applied to the lambs, indicates that the animals were young, typically within their first year of life. The term bên (son) here functions idiomatically to denote belonging or age, while shâneh refers to a year. This specification was crucial for sacrificial animals, signifying their prime, unblemished, and most valuable state. Offering animals of the first year demonstrated the offerer's commitment to giving God the very best, reflecting a deep reverence and a desire for an acceptable sacrifice that was without defect.

Verse Breakdown

"And for a sacrifice of peace offerings,": This opening clause immediately identifies the specific category of sacrifice, emphasizing its purpose of establishing or reaffirming peace, fellowship, and communion with God. It sets the tone for a celebration of harmonious relationship rather than solely focusing on atonement or obligation.
"two oxen, five rams, five he goats, five lambs of the first year:": This detailed enumeration highlights the lavishness and substantial nature of Shelumiel's offering. The quantity and variety of animals (oxen, rams, goats, lambs) indicate a significant contribution, far beyond a minimal requirement, showcasing the profound generosity and wealth dedicated to the Lord. The specification "of the first year" for the lambs underscores the quality, purity, and prime condition expected for sacred offerings, ensuring they were unblemished and highly valued.
"this [was] the offering of Shelumiel the son of Zurishaddai.": This concluding phrase specifically names the individual responsible for this particular offering. Shelumiel, as the prince of the tribe of Simeon, represented his entire tribe in this act of worship. His name being recorded emphasizes individual accountability, leadership by example, and the personal commitment involved within the communal dedication of the Tabernacle. It also serves to validate the meticulous record-keeping of the divine account.

Literary Devices

Numbers 7:41, as an integral part of its larger chapter, employs several key literary devices that amplify its theological message. Repetition is the most prominent, as the identical list of offerings is meticulously reiterated for each of the twelve tribal princes throughout the chapter. This seemingly monotonous repetition serves a profound theological purpose: it underscores the absolute unity of Israel in their worship, the unwavering precision of divine instruction, and the completeness of their collective dedication. It also emphasizes that each tribe, despite its distinct identity, participated equally and fully in this foundational act of national worship. Enumeration or Cataloging is also evident in the detailed listing of the specific animals and their quantities. This precise inventory highlights the meticulous nature of the Mosaic law and the Israelites' careful adherence to it, demonstrating order, thoroughness, and accountability in their religious duties. Furthermore, the offerings themselves carry deep Symbolism. The "peace offering" symbolizes reconciliation, fellowship, and communion, while the "lambs of the first year" symbolize purity, innocence, and the giving of one's best and most valuable. The entire act of dedication, with its lavish offerings, symbolizes Israel's collective devotion and the establishment of God's sacred presence in their midst.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:41, though a simple list of animals, powerfully illustrates foundational theological truths. It speaks to the principle of generous and obedient worship, where leaders set an example by giving their best to the Lord. The identical nature of the offerings across all tribes underscores the importance of corporate unity and shared purpose in the worship of God, demonstrating that despite tribal distinctions, all Israel was united in their dedication to the Tabernacle and the God who dwelt within it. Most significantly, the "peace offering" foreshadows the ultimate reconciliation and fellowship humanity can have with God. It points to a deep, inherent desire for shalom—wholeness, harmony, and well-being—with the divine, a desire that the Old Covenant sacrifices could only temporarily address but which finds its perfect and eternal fulfillment in the person and work of Jesus Christ.

REFLECTION AND APPLICATION

The meticulous detail and generous spirit evident in Shelumiel's offering, and indeed in all the tribal offerings, provide a profound challenge and encouragement for believers today. Just as the Israelites brought their finest and most substantial gifts to consecrate God's dwelling place among them, we are called to dedicate ourselves and our resources to God's service with a willing heart and generous spirit. This is not merely about financial giving, but about offering our time, talents, and entire lives as a "living sacrifice" (Romans 12:1), holy and pleasing to God. The unity among the tribal leaders, all bringing the same offering, reminds us of the importance of corporate worship and harmonious service within the body of Christ. Our individual acts of worship contribute to the collective testimony and strength of the church, demonstrating a unified purpose in glorifying God. Furthermore, the peace offering's emphasis on fellowship and reconciliation invites us to continually seek deeper communion with God and to be agents of peace in a broken world, living out the shalom that Christ has secured for us and extending it to others.

Questions for Reflection

How does the generosity of Shelumiel's offering challenge our own approach to giving and worship in our contemporary context?
In what ways can we foster greater unity and shared purpose within our faith community, mirroring the collective dedication of the tribal leaders to the Tabernacle?
How does the concept of "peace offerings" inform our understanding of reconciliation and fellowship with God through the finished work of Jesus Christ, and how should this understanding shape our lives?

FAQ

Why is this chapter so repetitive?

Answer: The repetition in Numbers chapter 7 serves several crucial purposes. It emphasizes the meticulous precision of God's instructions and the exact obedience of the Israelite leaders, highlighting their faithfulness. It underscores the unity of the twelve tribes, demonstrating that despite their distinct identities, they were all equally and identically committed to the dedication of the Tabernacle and to their covenant with God. This repetition also stresses the completeness and thoroughness of the dedication process, ensuring that every aspect was covered and every leader participated fully in this foundational act of worship, solidifying the Tabernacle's role as the central place of encounter with God.

What was the significance of the "peace offering"?

Answer: The peace offering (Hebrew: zevach shelem) was unique among the sacrifices prescribed in the Old Testament. Unlike burnt offerings, which were wholly consumed by fire, or sin offerings, which focused on atonement, portions of the peace offering were shared by the offerer, the priests, and symbolically consumed by God on the altar. This communal meal aspect symbolized reconciliation, harmonious relationship, and fellowship with God. It was often offered as an expression of thanksgiving, to fulfill a vow, or as a freewill offering, emphasizing a state of well-being and communion with the divine. It was a celebration of shalom—peace and wholeness—between God and His people, as detailed in Leviticus 3, signifying a restored or maintained state of favor and communion.

Who was Shelumiel?

Answer: Shelumiel the son of Zurishaddai was the prince, or leader, of the tribe of Simeon. As one of the twelve tribal leaders of Israel, he held a significant position of authority and responsibility within the nation. His offering, detailed in Numbers 7:41, was his contribution to the collective dedication of the Tabernacle, setting an example for his tribe and participating in the unified worship of the nation. His inclusion in the detailed account underscores the importance of leadership by example and the personal commitment required in spiritual matters, demonstrating the involvement of every tribal head in this pivotal national event.

CHRIST-CENTERED FULFILLMENT

The peace offerings of the Old Testament, exemplified by Shelumiel's lavish contribution in Numbers 7:41, find their ultimate and perfect fulfillment in Jesus Christ. These ancient sacrifices, designed to restore and maintain shalom—peace and wholeness—between God and humanity, were but shadows and types of the singular, definitive sacrifice of the Lamb of God. Christ Himself is our true and eternal peace offering, whose perfect life and atoning death on the cross fully reconciled us to God (Colossians 1:19-20). Through His shed blood, the barrier of sin that separated humanity from God was definitively broken down, making us "fellow citizens with the saints and members of the household of God" (Ephesians 2:14-16). Unlike the temporary peace offerings that had to be repeated continually, Christ's "one sacrifice for sins has made perfect forever those who are being made holy" (Hebrews 10:14). He is not only the means of our peace but also the very embodiment of our communion with God, inviting us into an intimate, unhindered fellowship that the Old Testament offerings could only anticipate (1 Peter 3:18). In Him, the desire for shalom with God is eternally satisfied, and we are invited to partake in the spiritual feast of His presence.

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Commentary on Numbers 7 verses 10–89

10 ¶ And the princes offered for dedicating of the altar in the day that it was anointed, even the princes offered their offering before the altar.

11 And the LORD said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar.

12 And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah:

13 And his offering was one silver charger, the weight thereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them were full of fine flour mingled with oil for a meat offering:

14 One spoon of ten shekels of gold, full of incense:

15 One young bullock, one ram, one lamb of the first year, for a burnt offering:

16 One kid of the goats for a sin offering:

17 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nahshon the son of Amminadab.

18 On the second day Nethaneel the son of Zuar, prince of Issachar, did offer:

19 He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

20 One spoon of gold of ten shekels, full of incense:

21 One young bullock, one ram, one lamb of the first year, for a burnt offering:

22 One kid of the goats for a sin offering:

23 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Nethaneel the son of Zuar.

24 On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer:

25 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

26 One golden spoon of ten shekels, full of incense:

27 One young bullock, one ram, one lamb of the first year, for a burnt offering:

28 One kid of the goats for a sin offering:

29 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliab the son of Helon.

30 On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer:

31 His offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

32 One golden spoon of ten shekels, full of incense:

33 One young bullock, one ram, one lamb of the first year, for a burnt offering:

34 One kid of the goats for a sin offering:

35 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elizur the son of Shedeur.

36 On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer:

37 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

38 One golden spoon of ten shekels, full of incense:

39 One young bullock, one ram, one lamb of the first year, for a burnt offering:

40 One kid of the goats for a sin offering:

41 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Shelumiel the son of Zurishaddai.

42 On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered:

43 His offering was one silver charger of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

44 One golden spoon of ten shekels, full of incense:

45 One young bullock, one ram, one lamb of the first year, for a burnt offering:

46 One kid of the goats for a sin offering:

47 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Eliasaph the son of Deuel.

48 On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered:

49 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

50 One golden spoon of ten shekels, full of incense:

51 One young bullock, one ram, one lamb of the first year, for a burnt offering:

52 One kid of the goats for a sin offering:

53 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Elishama the son of Ammihud.

54 On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh:

55 His offering was one silver charger of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

56 One golden spoon of ten shekels, full of incense:

57 One young bullock, one ram, one lamb of the first year, for a burnt offering:

58 One kid of the goats for a sin offering:

59 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Gamaliel the son of Pedahzur.

60 On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered:

61 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

62 One golden spoon of ten shekels, full of incense:

63 One young bullock, one ram, one lamb of the first year, for a burnt offering:

64 One kid of the goats for a sin offering:

65 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Abidan the son of Gideoni.

66 On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered:

67 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

68 One golden spoon of ten shekels, full of incense:

69 One young bullock, one ram, one lamb of the first year, for a burnt offering:

70 One kid of the goats for a sin offering:

71 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahiezer the son of Ammishaddai.

72 On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered:

73 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

74 One golden spoon of ten shekels, full of incense:

75 One young bullock, one ram, one lamb of the first year, for a burnt offering:

76 One kid of the goats for a sin offering:

77 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Pagiel the son of Ocran.

78 On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered:

79 His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

80 One golden spoon of ten shekels, full of incense:

81 One young bullock, one ram, one lamb of the first year, for a burnt offering:

82 One kid of the goats for a sin offering:

83 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahira the son of Enan.

84 This was the dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold:

85 Each charger of silver weighing an hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary:

86 The golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels.

87 All the oxen for the burnt offering were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their meat offering: and the kids of the goats for sin offering twelve.

88 And all the oxen for the sacrifice of the peace offerings were twenty and four bullocks, the rams sixty, the he goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed.

89 And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.

I. II. Main points1. 2. Sub-points

We have here an account of the great solemnity of dedicating the altars, both that of burnt-offerings and that of incense; they had been sanctified before, when they were anointed (Lev 8:10, Lev 8:11), but now they were handselled, as it were, by the princes, with their free-will offerings. They began the use of them with rich presents, great expressions of joy and gladness, and extraordinary respect to those tokens of God's presence with them. Now observe here,

I. That the princes and great men were first and forwardest in the service of God. Those that are entitled to precedency should go before in good works, and that is true honour. Here is an example to the nobility and gentry, those that are in authority and of the first rank in their country; they ought to improve their honour and power, their estate and interest, for the promoting of religion, and the service of God, in the places where they live. It is justly expected that those who have more than others should do more good than others with what they have, else they are unfaithful stewards, and will not make up their account with joy. Nay, great men must not only with their wealth and power assist and protect those that serve God, but they must make conscience of being devout and religious themselves, and employing themselves in the exercises of piety, which will greatly redound to the honour of God (Psa 138:4, Psa 138:5), and have a good influence upon others, who will be the more easily persuaded to acts of devotion when they see them thus brought into reputation. It is certain that the greatest of men is less than the least of the ordinances of God; nor are the meanest services of religion any disparagement to those that make the greatest figure in the world.

II. The offerings they brought were very rich and valuable, so rich that some think there was not so great a difference in estate between them and others as that they were able to bear the expense of them themselves, but that the heads of each tribe contributed to the offering which their prince brought.

1.They brought some things to remain for standing service, twelve large silver dishes, each about sixty ounces weight, as many large silver cups, or bowls, of about thirty-five ounces - the former to be used for the meat-offerings, the latter for the drink-offerings - the former for the flesh of the sacrifices, the latter for the blood. The latter was God's table (as it were), and it was fit that so great a King should be served in plate. The golden spoons being filled with incense were intended, it is probable, for the service of the golden altar, for both the altars were anointed at the same time. Note, In works of piety and charity we ought to be generous according as our ability is. He that is the best should be served with the best we have. The Israelites indeed might well afford to part with their gold and silver in abundance to the service of the sanctuary, for they needed it not to buy meat and victual their camp, being daily fed with bread from heaven; nor did they need it to buy land, or pay their army, for they were shortly to be put in possession of Canaan.

2.They brought some things to be used immediately, offerings of each sort, burnt-offerings, sin-offerings, and a great many peace-offerings (on part of which they were to feast with their friends), and the meat-offerings that were to be annexed to them. Hereby they signified their thankful acceptance of, and cheerful submission to, all those laws concerning the sacrifices which God had lately by Moses delivered to them. And, though it was a time of joy and rejoicing, yet it is observable that still in the midst of their sacrifices we find a sin-offering. Since in our best services we are conscious to ourselves that there is a mixture of sin, it is fit that there should be even in our most joyful services a mixture of repentance. In all our approaches to God, we must by faith have an eye to Christ as the great sin-offering, and make mention of him.

3.They brought their offerings each on a separate day, in the order that they had been lately put into, so that the solemnity lasted twelve days. So God appointed (Num 7:11): They shall bring their offering, each prince on his day, and so they did. One sabbath must needs fall within the twelve days, if not two, but it should seem they did not intermit on the sabbath, for it was holy work, proper enough for a holy day. God appointed that it should thus be done on several days, (1.) That solemnity might be prolonged, and so might be universally taken notice of by all Israel, and the remembrance of it more effectually preserved. (2.) That an equal honour might thereby be put upon each tribe respectively; in Aaron's breast-plate each had his precious stone, so in this offering each had his day. (3.) Thus it would be done more decently and in order; God's work should not be done confusedly, and in a hurry; take time, and we shall have done the sooner, or at least we shall have done the better. (4.) God hereby signified how much pleased he is, and how much pleased we should be, with the exercises of piety and devotion. The repetition of them should be a continual pleasure to us, and we must not be weary of well doing. If extraordinary service be required to be done for twelve days together, we must not shrink from it, nor call it a task and a burden. (5.) The priests and Levites, having this occasion to offer the same sacrifices, and those some of every sort, every day, for so many days together, would have their hands well set in, and would be well versed in the laws concerning them. (6.) The peace-offerings were all to be eaten the same day they were offered, and two oxen, five rams, five he-goats, and five lambs, were enough for one day's festival; had there been more, especially if all had been brought on one day, there might have been danger of excess. The virtue of temperance must not be left, under pretence of the religion of feasting.

4.All their offerings were exactly the same, without any variation, though it is probable that neither the princes nor the tribes were all alike rich; but thus it was intimated that all the tribes of Israel had an equal share in the altar, and an equal interest in the sacrifices that were offered upon it. Though one tribe was posted more honourably in the camp than another, yet they and their services were all alike acceptable to God. Nor must we have faith of our Lord Jesus Christ with respect to persons, Jam 2:1.

5.Nahshon, the prince of the tribe of Judah, offered first, because God had given that tribe the first post of honour in the camp; and the rest of the tribes acquiesced, and offered in the same order in which God had appointed them to encamp. Judah, of which tribe Christ came, first, and then the rest; thus, in the dedication of souls to God, every man is presented in his own order, Christ the first-fruits, Co1 15:23. Some observe that Nahshon is the only one that is not expressly called a prince (Num 7:12), which the Jews give this account of: he is not called a prince, that he might not be puffed up because he offered first; and all the others are called princes because they (though some of them of the elder house) submitted, and offered after him. Or, because the title of prince of Judah did more properly belong to Christ, for unto him shall the gathering of the people be.

6.Though the offerings were all the same, yet the account of them is repeated at large for each tribe, in the same words. We are sure there are no vain repetitions in scripture; what then shall we make of these repetitions? Might it not have served to say of this noble jury that the same offering which their foreman brought each on his day brought likewise? No, God would have it specified for each tribe: and why so? (1.) It was for the encouragement of these princes, and of their respective tribes, that each of their offerings being recorded at large no slight might seem to be put upon them; for rich and poor meet together before God. (2.) It was for the encouragement of all generous acts of piety and charity, by letting us know that what is so given is lent to the Lord, and he carefully records it, with every one's name prefixed to his gift, because what is so given he will pay again, and even a cup of cold water shall have its reward. He is not unrighteous, to forget either the cost or the labour of love, Heb 6:10. We find Christ taking particular notice of what was cast into the treasury, Mar 12:41. Though what is offered be but little, though it be a contribution to the charity of others, yet if it be according to our ability it shall be recorded, that it may be recompensed in the resurrection of the just.

7.The sum total is added at the foot of the account (Num 7:84-88), to show how much God was pleased with the mention of his freewill-offerings, and what a great deal they amounted to in the whole, when every prince brought in his quota! How greatly would the sanctuary of God be enriched and beautified if all would in their places do their part towards it, by exemplary purity and devotion, extensive charity, and universal usefulness!

8.God signified his gracious acceptance of these presents that were brought him, by speaking familiarly to Moses, as a man speaks to his friend, from off the mercy-seat (Num 7:89, Num 12:8); and in speaking to him he did in effect speak to all Israel, showing them this token for good, Psa 103:7. Note, By this we may know that God hears and accepts our prayers if he gives us grace to hear and receive his word, for thus our communion with him is maintained and kept up. I know not why we may not suppose that upon each of the days on which these offerings were brought (probably while the priests and offerers were feasting upon the peace-offerings) Moses was in the tabernacle, receiving some of those laws and orders which we have already met with in this and the foregoing book. And here the excellent bishop Patrick observes that God's speaking to Moses thus by an audible articulate voice, as if he had been clothed with a holy body, might be looked upon as an earnest of the incarnation of the Son of God in the fulness of time, when the Word should be made flesh, and speak in the language of the sons of men. For, however God at sundry times and in divers manners spoke unto the fathers, he has in these last days spoken unto us by his Son. And that he who now spoke to Moses, as the shechinah or divine Majesty, from between the cherubim, was the eternal Word, the second person in the Trinity, was the pious conjecture of many of the ancients; for all God's communion with man is by his Son, by whom he made the world, and rules the church, and who is the same yesterday, today, and for ever.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–89. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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