What number verse is Numbers 7:50 in the Bible?

Numbers 7:50 is the 3,901st verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:50 sits at position 3,901.

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 3,901 of 31,102

Study This Verse

SUMMARY

Numbers 7:50 meticulously details a specific component of the dedication offerings presented by Elishama, the leader of the tribe of Ephraim, for the newly consecrated Tabernacle and its altar. This verse, describing "One golden spoon of ten [shekels], full of incense," is part of a comprehensive and repetitive record of identical offerings brought by each of the twelve tribal leaders over successive days, emphasizing the uniformity, preciousness, and profound spiritual significance of their collective devotion to God and His dwelling place.

CONTEXT

Literary Context: Numbers chapter 7 provides an exhaustive, day-by-day account of the dedication offerings brought by the twelve tribal leaders following the completion and anointing of the Tabernacle and its furnishings. This monumental event, commanded by the Lord, marks the culmination of Israel's preparations for formalized worship in the wilderness (Numbers 7:1). The chapter immediately follows the detailed instructions for the Tabernacle's construction and the consecration of the priesthood in Exodus and Leviticus, signifying the establishment of God's dwelling among His people. The repetitive nature of the chapter, with each tribe presenting the exact same elaborate offering, underscores the unity and equal participation of all Israel in supporting the divine sanctuary. Verse 50 specifically describes one component of the seventh day's offering, maintaining the precise inventory for divine record.
Historical & Cultural Context: The dedication of the Tabernacle was a pivotal moment in Israelite history, signifying God's tangible presence among His people and the formalization of their covenant relationship. Offerings were a central component of ancient Near Eastern worship, but Israel's offerings were unique in their focus on a singular, holy God and their meticulous regulation. The tribal leaders, representing their respective communities, brought these gifts not out of compulsion but as a corporate act of devotion and obedience. Gold, a highly valued metal, symbolized purity, divinity, and royalty, making it a fitting material for items used in God's service. Incense, a divinely prescribed sacred mixture (see Exodus 30:34-38), played a crucial role in Israelite worship, often associated with prayer and the sweet aroma of an acceptable offering ascending to God's presence, as seen in the instructions for the altar of incense. The "shekel" was a standard unit of weight, indicating the precise value and quality of the offering, reflecting the divine demand for excellence in worship.
Key Themes: This verse contributes significantly to several key themes within Numbers and the broader Pentateuch. It highlights the theme of Divine Presence and Holiness, as the Tabernacle was the physical manifestation of God dwelling among Israel, demanding holy and costly offerings. The meticulous detail and repetition underscore Order and Obedience in worship, demonstrating that God's instructions for His sanctuary were to be followed precisely. The uniformity of the offerings from each tribe emphasizes Unity and Corporate Worship, showing that all Israel participated equally in supporting the central place of worship. Furthermore, the inclusion of incense points to the theme of Prayer and Intercession, illustrating the spiritual dimension of communion with God through acceptable offerings, a concept deeply rooted in Israelite worship practices (Leviticus 16:12-13).

EXPOSITION AND ANALYSIS

Key Word Analysis

Golden (Hebrew, zâhâb', H2091): From an unused root meaning "to shimmer," this word refers to gold, or figuratively, something gold-colored. Its use here emphasizes the preciousness, purity, and inherent value of the offering. Gold was consistently used for the most sacred items in the Tabernacle, signifying the divine nature and supreme worthiness of God for whom these items were consecrated.
Spoon (Hebrew, kaph', H3709): While translated "spoon" in the KJV, the Hebrew כַּף (kaph) more broadly refers to the hollow hand or palm, and by extension, a pan, censer, or bowl. In the context of Tabernacle service, it denotes a small vessel or censer used for carrying coals or, as here, incense. Its function was to hold and present the sacred incense before the Lord, highlighting its role as an implement for sacred worship rather than a common utensil. The choice of gold for this item underscores its consecrated purpose and the high value placed on the act of offering incense.
Incense (Hebrew, qᵉṭôreth', H7004): From a root meaning "to fumigate," this term refers to a specific, divinely prescribed blend of aromatic spices used exclusively for the sacred altar of incense in the Tabernacle. It was a holy substance, forbidden for common use, signifying its profound spiritual purpose. In biblical symbolism, incense frequently represents the prayers of the saints ascending to God, a sweet aroma pleasing to Him, and a means of communion with the divine. Its presence signifies the spiritual essence of the offering.

Verse Breakdown

"One golden spoon": This phrase specifies a singular, distinct item from the larger offering. The material, "golden," immediately conveys its purity, preciousness, and suitability for divine service. In the ancient world, gold was often associated with divinity and royalty, signifying that only the highest quality and most valuable materials were acceptable for God's dwelling place and worship.
"of ten [shekels]": This quantifies the weight of the golden spoon, indicating its substantial value and material worth. Ten shekels of gold was a significant amount, further highlighting the costly and generous nature of the tribal leaders' contributions. This meticulous detailing of weight, along with the specific materials, demonstrates their commitment and reverence for the Lord and His sanctuary, offering their very best.
"full of incense": This describes the contents and sacred purpose of the spoon. It was not merely an empty vessel but was prepared for its sacred function, holding the divinely prescribed aromatic blend. "Incense" points directly to the spiritual dimension of the offering, symbolizing prayer, worship, and the sweet aroma of devotion ascending to God's presence. The term "full" implies a complete, abundant, and unreserved offering.

Literary Devices

Numbers 7:50, as part of the larger chapter, prominently employs Meticulous Detail and Repetition. The painstaking enumeration of each item, its material, and its precise weight (e.g., "one golden spoon of ten shekels") reflects the divine demand for precision, order, and excellence in worship. This level of detail emphasizes that every aspect of the Tabernacle and its service was divinely ordained and of utmost importance, serving as both a divine blueprint and a historical record validating the offerings. While not explicit in this single verse, the broader chapter's Repetition of identical offerings from each tribe underscores the unity of the tribes in their worship, the equality of their participation, and the comprehensive nature of their dedication. Furthermore, Symbolism is rich in this verse: gold symbolizes purity, divinity, and preciousness, while incense powerfully symbolizes prayer, acceptable worship, and the spiritual communion ascending to God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:50, though a small detail within a lengthy list, powerfully contributes to the overarching themes of dedication, worship, and the preciousness of offerings to God. The costly nature of the golden spoon and its sacred contents—incense—underscores the enduring principle that God deserves our very best. It highlights the importance of giving not merely out of obligation but with a heart of profound devotion, recognizing that our offerings, whether material or spiritual, are intended to be a fragrant aroma to Him. The incense, symbolizing prayer, connects the physical act of offering with the spiritual act of communion, reminding us that our prayers are valuable and ascend to God's presence, a pleasing sacrifice.

REFLECTION AND APPLICATION

This seemingly small detail within the extensive list of offerings in Numbers 7 carries profound implications for our contemporary walk of faith. The "golden spoon full of incense" serves as a powerful reminder that our worship, our prayers, and our offerings to God are not trivial but are precious in His sight. Just as the Israelites brought their finest materials and sacred substances for the Tabernacle, we are called to offer God our best—our time, our talents, our resources, and most importantly, our sincere hearts in prayer and devotion. This verse challenges us to consider the quality of our spiritual offerings. Are our prayers heartfelt, consistent, and pure, like the continually ascending incense? Is our worship costly, not necessarily in monetary terms, but in the genuine sacrifice of self and devotion, reflecting the supreme value we place on God? May we be inspired to present ourselves and our lives as living sacrifices, a fragrant aroma pleasing to God, recognizing the sacredness of every act of devotion.

Questions for Reflection

What does the meticulous detail of the Tabernacle offerings, including the "golden spoon," teach us about God's character and His expectations for worship?
How does the symbolism of incense as prayer encourage or challenge your personal prayer life?
In what ways can you offer your "best" to God today, not just materially, but in your time, talents, and devotion?
How does the uniformity of the offerings from each tribe speak to the principle of equality and unity within the body of believers today?

FAQ

Why is there so much detail about these offerings in Numbers 7?

Answer: The extensive detail in Numbers 7 serves several crucial purposes. Firstly, it emphasizes the divine command for precision and order in worship, demonstrating that every aspect of the Tabernacle's service was divinely ordained and of utmost importance. Secondly, it acts as a meticulous historical and legal record, validating that each tribe fulfilled its obligation and contributed equally to the Tabernacle's establishment. Thirdly, the repetition underscores the unity of the twelve tribes in their corporate act of worship and dedication to the Lord, highlighting that all Israel participated in establishing God's dwelling place among them. This detailed account reinforces the sacredness and significance of the Tabernacle and its services, which were central to Israel's covenant relationship with God, as seen in the dedication of the altar (Numbers 7:10).

CHRIST-CENTERED FULFILLMENT

Numbers 7:50, with its golden spoon full of incense, finds its ultimate fulfillment in Jesus Christ. The Tabernacle itself, for which these precious offerings were made, was a shadow of God's true dwelling among humanity, which is perfectly realized in Christ, the Word who "became flesh and dwelt among us" (John 1:14). The golden spoon, a vessel of precious metal carrying sacred incense, points to Christ as our ultimate High Priest who perfectly carries our prayers and intercedes for us before God's throne. Just as the incense ascended as a pleasing aroma, Christ's perfect life and sacrificial death on the cross are the ultimate "fragrant offering and sacrifice to God" (Ephesians 5:2). Through His finished work, our prayers, once symbolized by the Tabernacle incense, now ascend to God not on the basis of our merit, but through the perfect mediation of our great High Priest, Jesus, who has entered the true heavenly sanctuary, not made with human hands (Hebrews 4:14-16 and Hebrews 9:24). He is the one who makes our imperfect prayers and offerings acceptable to the Father, enabling us to draw near with confidence to the throne of grace.

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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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