What number verse is Numbers 7:49 in the Bible?

Numbers 7:49 is the 3,900th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:49 sits at position 3,900.

Translation

King James Version

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:

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KJV (with Strong's)

His offering ^H7133 was one ^H259 silver ^H3701 charger ^H7086, the weight ^H4948 whereof was an hundred ^H3967 and thirty ^H7970 shekels, one ^H259 silver ^H3701 bowl ^H4219 of seventy ^H7657 shekels ^H8255, after the shekel ^H8255 of the sanctuary ^H6944; both ^H8147 of them full ^H4392 of fine flour ^H5560 mingled ^H1101 with oil ^H8081 for a meat offering ^H4503:

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Complete Jewish Bible

He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering;

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Berean Standard Bible

His offering was one silver platter weighing a hundred and thirty shekels, and one silver bowl weighing seventy shekels, both according to the sanctuary shekel and filled with fine flour mixed with oil for a grain offering;

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American Standard Version

his oblation was one silver platter, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;

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World English Bible Messianic

gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

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Geneva Bible (1599)

His offring was a siluer charger of an hundreth and thirtie shekels weight, a siluer boule of seuentie shekels, after the shekel of the Sanctuary, both full of fine floure, mingled with oyle, for a meate offering,

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Young's Literal Translation

his offering is one silver dish, its weight a hundred and thirty shekels ; one silver bowl of seventy shekels, by the shekel of the sanctuary, both of them full of flour mixed with oil, for a present;

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In the KJVVerse 3,900 of 31,102

Study This Verse

SUMMARY

Numbers 7:49 meticulously records the specific contribution of Elishama, the leader of the tribe of Ephraim, on the seventh day of the Tabernacle's dedication ceremonies. This offering, identical to those presented by the other tribal heads, consisted of precisely weighed silver vessels—a charger and a bowl—filled with a grain offering of fine flour mixed with oil. The verse underscores the divine demand for precision, the unity of the tribes in their worship, and the costly generosity required in the consecration of God's dwelling place and the sacred service performed therein.

CONTEXT

Literary Context: Numbers chapter 7 provides an exhaustive, day-by-day account of the offerings brought by each of the twelve tribal leaders for the dedication of the newly consecrated Tabernacle. Following its anointing and consecration, as detailed in Numbers 7:1, the leaders present identical gifts over a period of twelve days. Numbers 7:49 specifically details the offering of Elishama, the leader of Ephraim, on the seventh day. This extensive repetition, though seemingly tedious to a contemporary reader, serves a crucial theological purpose: it emphasizes the divine precision required for worship, the profound unity of the tribes in their collective devotion, and the immense value placed on the Tabernacle's sacred purpose. The chapter as a whole functions as a testament to Israel's obedience in establishing the ritual framework for their life with God, immediately following the detailed instructions for the Tabernacle's construction and priestly service found in Exodus and Leviticus.
Historical & Cultural Context: The dedication of the Tabernacle marked a pivotal moment in Israel's early history, symbolizing God's tangible presence dwelling among His people in the wilderness. This event established the central place of worship and sacrifice for the nascent nation, solidifying the covenant relationship initiated at Mount Sinai. The offerings themselves, particularly the silver vessels and the grain offering, carried significant cultural and religious weight. Silver was a precious metal, indicating the costly nature of true devotion and the generosity expected from the people. The repeated mention of the "shekel of the sanctuary" was a standardized weight, ensuring integrity and uniformity in all sacred transactions, reflecting God's demand for honesty and exactness in worship, in contrast to potentially variable commercial weights. This period was foundational for Israel's identity as a covenant people, setting the stage for their journey to the Promised Land with God at their very center, as further detailed in the subsequent chapters of Numbers.
Key Themes: Numbers 7:49 contributes to several overarching themes within the book of Numbers and the Pentateuch. A primary theme is Divine Order and Precision in Worship. The meticulous detailing of each identical offering underscores God's demand for exact adherence to His commands in sacred matters, leaving no room for human improvisation. Another key theme is National Unity and Corporate Worship. The fact that all twelve tribes present the exact same offerings, regardless of their size or status, highlights their collective identity as one people under God, united in their devotion. Furthermore, the theme of Costly Generosity and Dedication is evident. The valuable silver vessels and the finest grain represent the best of Israel's possessions, willingly offered to God. This dedication of resources signifies the people's recognition of God's sovereignty and their commitment to His covenant, mirroring principles found throughout the Law, such as in Deuteronomy 16:16-17.

EXPOSITION AND ANALYSIS

Key Word Analysis

Charger (Hebrew, qᵉʻârâh', H7086): This term refers to a large, flat dish or platter, likely used for serving or, in this sacred context, for holding offerings. As a "bowl (as cut out hollow)," its substantial weight (130 shekels) indicates a significant and valuable item, underscoring the generosity and preciousness of the gift dedicated to God.
Shekel (Hebrew, sheqel', H8255): A fundamental unit of weight and currency in ancient Israel and the Near East. The phrase "shekel of the sanctuary" (Hebrew, sheqel haqqodesh', from H8255 and H6944) denotes a specific, precise standard of weight maintained by the priests at the Tabernacle. This standard ensured accuracy and prevented fraud in all sacred transactions and offerings, emphasizing God's demand for integrity and exactness in all matters pertaining to His worship.
Meat Offering (Hebrew, minchâh', H4503): In the King James Version, "meat" refers to food in general, not specifically flesh. Here, minchâh (מִנְחָה) denotes a "donation," "tribute," or specifically a "sacrificial offering (usually bloodless and voluntary)." It was an unbloody sacrifice, typically made of fine flour, often mixed with oil and frankincense, symbolizing dedication, sustenance, and peace. It was a voluntary offering of one's produce, acknowledging God's provision and sovereignty, as detailed in Leviticus 2.

Verse Breakdown

"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;": This clause meticulously specifies the precious metal vessels offered by Elishama: a large silver platter (charger) weighing 130 sanctuary shekels and a smaller silver bowl weighing 70 sanctuary shekels. The precise weights and the explicit reference to the "shekel of the sanctuary" highlight the meticulousness required in the offerings, ensuring they met the divine standard and were of substantial value. This demonstrates the leaders' obedience and the nation's generosity in dedicating their wealth to God's service, emphasizing that God demands the best and that all offerings must conform to His exact specifications.
"both of them full of fine flour mingled with oil for a meat offering:": This part describes the contents of the silver vessels – fine flour mixed with oil. This constituted the "meat offering" (or grain offering, minchâh), which was a non-bloody sacrifice. The "fine flour" (Hebrew, çôleth') was the highest quality grain, symbolizing the best of one's produce offered to God, representing the dedication of sustenance and labor. The oil, often symbolizing the Holy Spirit or anointing, signifies consecration, richness, and the presence of God. This offering represented a dedication of sustenance, labor, and a desire for peace and fellowship with God, demonstrating a complete and consecrated offering.

Literary Devices

The primary literary device at play throughout Numbers 7, and particularly evident in verse 49, is Repetition. The identical description of offerings for each of the twelve tribal leaders, repeated verbatim, serves to emphasize the uniformity of divine expectation and the profound unity of the nation in their worship. This repetition is not merely for record-keeping but functions to underscore the Meticulous Detail God demands in sacred matters, highlighting the precision and exactness required in Tabernacle service. Furthermore, the specific items listed, such as the silver vessels and the grain offering, carry deep Symbolism. The precious metals symbolize the costly nature of true worship and the value God places on generous dedication, while the grain offering symbolizes sustenance, peace, and the offering of one's labor and life to God. The act of "mingling with oil" also carries symbolic weight, often pointing to anointing, consecration, and the presence of the Holy Spirit. The collective weight of these devices reinforces the gravity, sanctity, and divine order of the Tabernacle's dedication.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:49, within the broader context of the Tabernacle's dedication, powerfully illustrates several core theological truths: God's demand for precise obedience in worship, the communal nature of devotion, and the principle of generous giving. The meticulous detailing of each offering underscores that God is not indifferent to how He is approached; He desires worship that is both heartfelt and according to His revealed will. The identical nature of the tribal offerings signifies the unity of Israel under God's covenant, where each part contributes equally to the whole, demonstrating a corporate commitment to the Lord. This act of dedication also prefigures the ultimate offering of Christ, who perfectly fulfilled all requirements of the Law and established a new and living way for humanity to approach God.

REFLECTION AND APPLICATION

The detailed account of Numbers 7:49, while seemingly mundane in its repetition, offers profound insights for contemporary believers. It reminds us that our worship and service to God should not be haphazard or casual, but marked by intentionality, precision, and heartfelt devotion. Just as the Israelites brought their best and most valuable possessions, we are called to offer our lives—our time, talents, and resources—as a "living sacrifice, holy and pleasing to God" (Romans 12:1). The unity of the tribes in their offerings also challenges us to consider how we, as the body of Christ, contribute to the collective worship and mission of the church. Our individual acts of obedience and generosity, though distinct, are part of a larger, unified expression of devotion to God. This passage encourages us to examine the quality of our offerings, not just in material terms, but in the sincerity of our hearts and the diligence of our obedience, recognizing that God deserves our absolute best.

Questions for Reflection

In what areas of my life do I tend to offer God my "leftovers" rather than my "firstfruits" or "best"?
How does the meticulous detail of these ancient offerings inform my approach to worship and service in a modern context, especially concerning intentionality and excellence?
What does it mean for me to offer a "living sacrifice" in my daily life, mirroring the dedication and unity seen in Numbers 7:49?

FAQ

What is a "meat offering" in the context of Numbers 7:49?

Answer: In the King James Version, "meat offering" is an archaic term for what is more accurately translated as a "grain offering" or "tribute offering." It refers to an unbloody sacrifice made of fine flour, often mixed with oil and frankincense. This offering, known in Hebrew as minchâh (מִנְחָה), was a voluntary act of worship, symbolizing the dedication of one's produce, labor, and sustenance to God. It was often associated with thanksgiving, peace, and acknowledging God's provision, as detailed in Leviticus 2. It was distinct from "burnt offerings" or "sin offerings" which involved animal sacrifices.

Why is the "shekel of the sanctuary" specified for the weight of the silver vessels?

Answer: The "shekel of the sanctuary" was a precise and standardized weight measurement maintained by the priests in the Tabernacle. Its specification ensured accuracy and honesty in all transactions and offerings related to sacred duties. In ancient times, commercial weights could vary, leading to potential fraud or unfair dealings. By requiring offerings to be measured "after the shekel of the sanctuary," God emphasized His demand for integrity, truthfulness, and exactness in worship and all dealings within His sacred space. This prevented any attempt to shortchange God or offer less than the prescribed amount, reinforcing the sanctity and seriousness of the Tabernacle service. This commitment to precision is also seen in instructions for the half-shekel tax in Exodus 30:13.

Why is the account of the offerings in Numbers 7 so repetitive, with each tribe giving the exact same items?

Answer: The repetition in Numbers 7, where each of the twelve tribal leaders presents an identical set of offerings, serves several crucial purposes beyond mere record-keeping. Firstly, it emphasizes the unity of the twelve tribes in their worship and dedication to God, demonstrating that despite their distinct identities, they were one nation under God, united in their purpose. Secondly, it underscores God's demand for precise obedience and adherence to His commands; there was no room for deviation or personal interpretation in the sacred offerings, highlighting divine authority. Thirdly, the sheer volume and value of the identical offerings highlight the generosity and abundance of resources dedicated to the Tabernacle, reflecting the people's devotion and God's faithful provision. Finally, the repetition reinforces the significance and solemnity of the Tabernacle's dedication, establishing it as the central place of worship for all Israel for generations to come.

CHRIST-CENTERED FULFILLMENT

Numbers 7:49, with its meticulous detailing of costly offerings for the Tabernacle's dedication, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The silver vessels and fine flour, representing valuable possessions and dedicated sustenance, point to the ultimate and perfect offering made by Christ. Unlike the repetitive offerings of the Old Covenant, which had to be continually presented because they could never truly take away sins (Hebrews 10:1-4), Jesus offered Himself "once for all" (Hebrews 10:10). He is not merely the perfect offering, but also the perfect High Priest who mediates a superior covenant founded on better promises (Hebrews 8:6). The Tabernacle, consecrated by these costly gifts, was a shadow of God's dwelling among His people, a reality fully realized in Christ, who is "God with us" (Immanuel, as prophesied in Isaiah 7:14 and fulfilled in Matthew 1:23). Through His perfect life, sacrificial death, and victorious resurrection, Jesus perfectly fulfilled all the requirements of the Law and consecrated a new and living way for us to approach God's presence with confidence (Hebrews 10:19-20). Thus, the costly and precise offerings of Numbers 7:49 ultimately foreshadow the incomparably precious and eternally effective offering of the Lamb of God, who takes away the sin of the world (John 1:29), establishing a worship that is truly perfect and complete.

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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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