What number verse is Numbers 7:44 in the Bible?

Numbers 7:44 is the 3,895th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:44 sits at position 3,895.

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 3,895 of 31,102

Study This Verse

SUMMARY

Numbers 7:44 meticulously describes a specific element of the dedication offerings presented by the tribal leaders of Israel for the newly consecrated Tabernacle: a single golden spoon, weighing ten shekels, filled with sacred incense. This detailed and repetitive account, replicated for each of the twelve tribal offerings, profoundly underscores the essential qualities of worship in the presence of a holy God, emphasizing the Israelites' deep reverence, precise obedience to divine commands, and lavish generosity in consecrating their most valuable resources for sacred service.

CONTEXT

Literary Context: Numbers 7:44 is situated within a lengthy and highly structured chapter that records the dedication offerings of the twelve tribal leaders of Israel. This verse specifically details the offering of Elishama, son of Ammihud, the leader of the tribe of Ephraim, presented on the seventh day of the dedication period. The chapter follows the anointing and consecration of the Tabernacle and its furnishings, as described in Numbers 7:1. Each prince, on successive days, brought an identical set of gifts, including wagons, oxen, silver bowls, silver basins, golden spoons filled with incense, and various animal sacrifices. The deliberate repetition of these offerings throughout Numbers 7 serves to emphasize the unity of the tribes in their worship, their shared commitment to the covenant, and their unwavering adherence to God's precise instructions for the newly established central sanctuary. This meticulous cataloging reinforces the divine emphasis on order and obedience in matters of worship.
Historical & Cultural Context: The events of Numbers 7 unfold in the wilderness, shortly after the Israelites' exodus from Egypt and the establishment of the Mosaic Covenant at Mount Sinai. The Tabernacle, a portable sanctuary, was the tangible dwelling place of Yahweh among His people, symbolizing His presence and providing the prescribed means for atonement and worship. In the broader ancient Near Eastern context, offerings were a common practice to honor deities, but Israel's offerings were uniquely commanded and detailed by Yahweh, reflecting His holiness and the exclusive nature of their covenant relationship. Gold, a highly valued and precious metal, was reserved for sacred vessels and adornments within the Tabernacle, signifying purity, royalty, and divine presence. Incense, a specific mixture of fragrant spices, was burned daily on the altar of incense inside the Tabernacle (Exodus 30:7-8), producing a sweet aroma that symbolized the prayers and devotion of the people ascending to God. The meticulous detail of these offerings reflects the gravity of approaching a holy God and the paramount importance of adhering to divine instruction in all aspects of worship and service.
Key Themes: This verse, as part of the broader dedication narrative in Numbers 7, contributes to several key theological and narrative themes. Firstly, it underscores the theme of divine instruction and human obedience. Every detail of the Tabernacle and its service, including these offerings, was divinely prescribed, demanding precise adherence from the Israelites. Secondly, the lavishness of the gifts highlights the theme of costly worship and generous giving. The use of gold and substantial quantities of valuable items demonstrates that God is worthy of the very best. Thirdly, the offering of incense points to the theme of prayer and intercession as a vital component of worship, ascending as a pleasing aroma to God, as also seen in Psalm 141:2. Finally, the identical nature of each tribal leader's offering emphasizes the theme of unity and corporate worship, demonstrating a collective commitment to Yahweh and His sanctuary.

EXPOSITION AND ANALYSIS

Key Word Analysis

Golden (Hebrew, zâhâb', H2091): Derived from a root meaning "to shimmer," zâhâb refers to gold, a precious metal highly valued in the ancient world. In the context of the Tabernacle, gold symbolized purity, divinity, and royalty, consistently used for sacred vessels and furnishings. Its presence here signifies the immense value and sacredness of the offering, indicating that only the purest and most precious materials were deemed fitting for God's service.
Spoon (Hebrew, kaph', H3709): While literally meaning "hollow hand" or "palm," in this ritual context, kaph denotes a specific type of sacred vessel—a scoop or pan. This "spoon" was designed to hold sacred substances, such as incense or coals, for use in ritual worship. Its designation as "golden" underscores its preciousness and its exclusive dedication to the service of God within the consecrated Tabernacle, distinguishing it from common utensils.
Incense (Hebrew, qᵉṭôreth', H7004): This term refers to the sacred, fragrant mixture of spices (stacte, onycha, galbanum, and frankincense) specifically prescribed by God in Exodus 30:34-38 for burning on the altar of incense. It produced a sweet-smelling aroma that ascended to God, symbolizing the prayers of the saints and the acceptable worship offered to Him. Its presence in the spoon indicates the offering of devotion, adoration, and intercession.

Verse Breakdown

"One golden spoon": This phrase emphasizes the singular, unique, and precious nature of the vessel. Crafted from pure gold, a material reserved for sacred objects in the Tabernacle, it signifies purity, immense value, and exclusive dedication to God's service. The numerical "One" highlights that each tribal prince brought an identical, complete offering, emphasizing uniformity and adherence to divine standard.
"of ten [shekels]": This specifies the weight and, by extension, the substantial value of the golden spoon. A shekel was a standard unit of weight in ancient Israel, and ten shekels of gold represented a significant material contribution (approximately 115 grams or 4 ounces of pure gold). This detail underscores the lavishness and worthiness of the offering presented to the Lord, reflecting the principle of giving one's best and most valuable possessions for divine purposes.
"full of incense": This describes the contents of the golden spoon. Incense, a sacred aromatic compound, was burned on the altar of incense as an act of worship and prayer. Being "full" implies a complete, generous, and overflowing offering of this symbolic substance, representing the fullness of devotion, adoration, and intercession directed towards God, ascending as a pleasing aroma.

Literary Devices

The meticulous detail and pervasive Repetition throughout Numbers 7, including the precise description of the golden spoon and its contents, serve as a dominant literary device. This repetition emphasizes the unity of the tribes in their offerings and their absolute adherence to God's precise commands, reinforcing the idea that God's requirements are universal and not subject to individual variation. Symbolism is profoundly present: gold symbolizes purity, divinity, and preciousness, signifying that only the best is acceptable for God. The incense itself is a powerful symbol of prayer and worship ascending to God, a "sweet aroma" to the Lord. The "spoon" functions as a Metonymy for the act of offering and intercession, representing the vehicle through which these sacred acts are performed. The detailed inventory creates a strong sense of Verisimilitude, lending authenticity and gravity to the historical account, while simultaneously highlighting the divine emphasis on order, precision, and holiness in worship.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:44, though seemingly a minor detail in a lengthy list, encapsulates profound theological truths concerning the nature of acceptable worship. It speaks to a worship characterized by meticulous obedience to divine command, costly generosity, and heartfelt devotion. The golden spoon, filled with sacred incense, underscores the preciousness and efficacy of prayer and intercession in the eyes of God, symbolizing the ascending prayers of His people as a fragrant offering. This passage highlights that God is worthy of our very best, not only in material possessions but in the intentionality, reverence, and purity of our hearts in worship. It foreshadows the New Testament concept of believers as a "royal priesthood," empowered to offer spiritual sacrifices that are acceptable to God through Christ.

REFLECTION AND APPLICATION

The detailed account of the golden spoon full of incense in Numbers 7:44 serves as a timeless and potent reminder of the nature of true worship and dedication that God desires. It compels us to deeply consider the quality, intentionality, and sincerity of our offerings to God in every sphere of our lives. Are we, like the ancient princes, bringing Him our "golden spoons"—our most precious resources, our most focused attention, our most fervent and sincere prayers—or are we content to offer Him merely the leftovers or what is convenient? This verse calls us to cultivate a profound spirit of reverence, precision, and excellence in our spiritual lives, understanding that our worship, like the ancient incense, is meant to ascend as a pleasing and fragrant aroma to God. It encourages us to be generous not only with our finances but also with our invaluable time, unique talents, and deepest affections, dedicating them fully and unreservedly to His purposes. Ultimately, it reminds us that our prayers are not trivial but are weighty, precious, and powerful, forming a vital and ongoing part of our intimate communion with the Almighty.

Questions for Reflection

In what specific areas of my life am I called to offer "golden spoons" – my most valuable resources, time, or efforts – to God?
How can I cultivate a deeper sense of intentionality, reverence, and excellence in my personal worship and prayer life?
What does the powerful symbolism of incense as prayer imply for the consistency, fervency, and faith with which I engage in intercession?

FAQ

Why is such a small detail like a "golden spoon" given so much attention and repetition in the Bible?

Answer: The meticulous detail given to the "golden spoon" and every other item in Numbers 7 serves several crucial and profound purposes. Firstly, it underscores the divine emphasis on absolute obedience and precision in worship. God's instructions for the Tabernacle and its service were exact and non-negotiable, demonstrating that approaching a holy God required strict adherence to His revealed will, leaving no room for human improvisation. Secondly, it highlights the immense value and sacredness of the offerings themselves. Gold was the most precious metal, symbolizing purity, royalty, and divinity, and its consistent use for sacred vessels communicated the worthiness of God to receive nothing less than the very best, reflecting the people's reverence. Thirdly, the deliberate repetition of these identical details for each tribal leader emphasizes the profound unity and shared commitment of the entire nation of Israel to the covenant and to the corporate worship of Yahweh. It also ensures that the historical record is complete and accurate, leaving no doubt about the fulfillment of God's precise commands, thereby teaching future generations about the gravity and glory of divine service.

CHRIST-CENTERED FULFILLMENT

The golden spoon full of incense in Numbers 7:44, while an ancient ritual object from the Old Covenant, finds its ultimate fulfillment and deeper spiritual meaning in the person and work of Jesus Christ. The preciousness of the gold and the fragrant aroma of the incense powerfully point to the unparalleled value, purity, and perfect offering of Christ Himself. Just as the incense symbolized the ascending prayers of God's people, Christ is our ultimate and eternal High Priest, who "always lives to intercede" for us before the Father (Hebrews 7:25). His own life, death, and resurrection constitute the one, perfect, and "fragrant offering and sacrifice to God" (Ephesians 5:2), infinitely surpassing any material gift or animal sacrifice. Moreover, through Christ's atoning work, believers are now empowered by the Holy Spirit to become a "holy priesthood," offering "spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:5). We are now part of a "royal priesthood" (1 Peter 2:9), and our prayers, offered in His name and through His mediation, become the true "golden spoons full of incense" that ascend as a sweet and pleasing aroma before the very throne of God (Revelation 8:3-4). Thus, the meticulous obedience and costly generosity seen in Numbers 7 are perfectly embodied and infinitely surpassed in Christ's once-for-all sacrifice, enabling us to approach God with confidence and offer worship that is truly pleasing and eternally effectual.

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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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