What number verse is Numbers 7:52 in the Bible?

Numbers 7:52 is the 3,903rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:52 sits at position 3,903.

7:517:51

Numbers 7:52

Q: Why was a sin offering needed during a celebration like the Tabernacle's dedication?

The inclusion of a sin offering (Hebrew: *chaṭṭâʼâh*), even during a joyous and profoundly significant event like the Tabernacle's dedication, served as a crucial and sobering theological reminder of the inherent sinfulness of humanity and the absolute, unyielding holiness of God. Even in their most devoted acts of worship and service, the Israelites, including their revered leaders, were imperfect and prone to unintentional transgressions and ritual impurities. The sin offering was primarily prescribed for these "missing the mark" moments and ceremonial defilements, which could easily accumulate in daily life. Its presence underscored that access to God's holy presence in the Tabernacle was always conditional upon purity and atonement, ensuring that the people did not approach God presumptuously or take His holiness lightly. It was a constant acknowledgment that human defilement required divine cleansing to maintain the integrity of the covenant relationship and the sanctity of God's dwelling place among His people (for a comprehensive understanding of annual cleansing, see Leviticus 16).

7:537:53

Translation

King James Version

One kid of the goats for a sin offering:

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KJV (with Strong's)

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

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Complete Jewish Bible

one male goat as a sin offering,

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Berean Standard Bible

one male goat for a sin offering;

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American Standard Version

one male of the goats for a sin-offering;

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World English Bible Messianic

one male goat for a sin offering;

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Geneva Bible (1599)

An hee goate for a sinne offring,

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Young's Literal Translation

one kid of the goats for a sin-offering;

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In the KJVVerse 3,903 of 31,102

Study This Verse

SUMMARY

Numbers 7:52, a succinct yet profoundly significant verse, meticulously details the inclusion of "One kid of the goats for a sin offering" among the extensive dedicatory gifts presented by the tribal leaders for the newly consecrated Tabernacle. This specific, divinely prescribed offering served as a critical theological reminder of humanity's pervasive sinfulness and the absolute, non-negotiable requirement for divine atonement and purification, even amidst a grand celebration of God's holy dwelling among His people. It underscored that access to a holy God was perpetually predicated on the removal of defilement and the gracious provision of propitiation.

CONTEXT

Literary Context: Numbers chapter 7 provides an exhaustive, day-by-day account of the dedication offerings brought by the leaders of each of the twelve tribes of Israel for the newly erected Tabernacle. This chapter follows the detailed divine blueprints for the Tabernacle's construction and consecration found in Exodus and Leviticus, marking a pivotal moment in Israel's history: the practical inauguration of their worship life centered around God's dwelling place. Each tribal leader, over twelve consecutive days, presented an identical and elaborate set of gifts, encompassing various offerings—burnt offerings (for general atonement and devotion), grain offerings (for thanksgiving and sustenance), peace offerings (for fellowship), and crucially, sin offerings. Numbers 7:52 specifically details a component of the offering brought by Pagiel the son of Ocran, the leader of the tribe of Asher, on the eighth day. The comprehensive nature of these offerings underscored the multifaceted requirements for approaching a holy God and maintaining covenant fidelity, while the repetition for each tribe emphasized the unity of Israel in worship and the universal need for atonement and reconciliation.
Historical & Cultural Context: The practice of offering sacrifices was widespread in the ancient Near East, yet Israel's sacrificial system, divinely revealed through the Mosaic Law, was distinct in its precision, ethical demands, and profound theological underpinnings. The "kid of the goats for a sin offering" (Hebrew: chaṭṭâʼâh) was an indispensable sacrifice within the elaborate framework of the Mosaic Covenant, primarily prescribed for unintentional sins committed by individuals or the community, as well as for purification from various forms of ceremonial uncleanness (e.g., after childbirth or contact with a dead body, as meticulously detailed in Leviticus 12 and Leviticus 15). Unlike sacrifices for high-handed, deliberate rebellion, the chaṭṭâʼâh provided a divinely ordained pathway for ritual purity and restoration, symbolically cleansing the worshiper and making atonement for defilement that could hinder one's relationship with God or prevent access to His holy presence in the Tabernacle. The Tabernacle itself, consecrated by God's manifest glory (as powerfully depicted in Exodus 40:34-35), represented God's tangible dwelling among His people, making meticulous adherence to purity laws, including the sin offering, absolutely essential for maintaining the sanctity of the divine-human encounter.
Key Themes: Numbers 7:52 significantly contributes to several overarching themes within the book of Numbers and the Pentateuch. Foremost is the theme of God's Holiness and Human Sinfulness. The constant need for a sin offering, even during a celebratory dedication, powerfully reiterates that a holy God cannot tolerate impurity and that human beings, even in their best moments, are inherently flawed and prone to sin. This underscores the theme of Atonement and Purification, highlighting God's gracious provision for dealing with sin and restoring fellowship. The meticulous instructions for the offerings also reinforce the theme of Divine Order and Obedience, emphasizing that Israel's worship and access to God must conform precisely to His revealed will. Finally, the repetition of these offerings across all tribes points to the Unity of Israel in Worship and the universal applicability of the covenant's demands and provisions for all God's people. These themes are foundational to understanding the covenant relationship and Israel's journey in the wilderness, as seen in the various laws concerning purity and sacrifice throughout Leviticus and Numbers.

EXPOSITION AND ANALYSIS

Key Word Analysis

One (Hebrew, ʼechâd', H259): This numeral emphasizes singularity and precision. In the context of the Mosaic Law, the specification of "one" animal for a particular offering underscores the meticulous detail and divine authority behind God's commands regarding worship and sacrifice. It signifies that the prescribed offering is exact and non-negotiable, highlighting the seriousness with which God regards the means of atonement and the order of His Tabernacle service.
Kid (Hebrew, sâʻîyr', H5795): This term specifically refers to a male goat, often a young one. In the Israelite sacrificial system, goats were frequently designated for sin offerings, particularly for the community or for leaders (Leviticus 4:23 for an example). The choice of a young, unblemished animal underscored the purity, value, and substitutionary nature of the sacrifice required to atone for sin, representing the best of the flock offered to God. While the broader term for goat is ʻêz (H5795), sâʻîyr specifically denotes the hairy male goat, often used for these ritual purposes.
Sin offering (Hebrew, chaṭṭâʼâh', H2403): Derived from the root meaning "to miss the mark" or "to err," chaṭṭâʼâh in the context of ritual sacrifice denotes the specific offering made to deal with sin and ritual impurity. Its primary purpose was not to address intentional, high-handed rebellion, but rather to cleanse from unintentional sins, errors, or ceremonial defilement that rendered one ritually unfit to approach God. This offering served for propitiation and purification, symbolically restoring the individual or community to a state of ritual purity and allowing them to re-enter full fellowship and worship within the covenant community. It provided a means for God's holy presence to remain among an imperfect people.

Verse Breakdown

"One kid of the goats": This phrase precisely identifies the animal required for this particular offering. The specificity of "one" emphasizes the exact nature of God's commands regarding worship and sacrifice, leaving no room for ambiguity or deviation from His divine prescription. The "kid of the goats" was a common and accessible animal for sacrifice, underscoring that the divinely provided means of atonement were made available to all within the covenant community, regardless of social standing or wealth. Its selection was part of the meticulous divine design for purification.
"for a sin offering": This clause explicitly states the purpose and theological function of the animal: it is designated as a chaṭṭâʼâh, an offering specifically designed to address sin and ritual impurity. Its inclusion in the dedicatory offerings for the Tabernacle underscores that even in a moment of great joy and national consecration, the pervasive reality of human imperfection and the continuous need for atonement before a holy God were paramount. It served as a constant and solemn reminder that access to God's presence, and the maintenance of His dwelling among them, required purification from defilement.

Literary Devices

The verse, though concise, employs several significant literary devices that amplify its theological weight. Specification is powerfully evident in the precise naming of the animal ("One kid of the goats") and its designated purpose ("for a sin offering"). This meticulous detail highlights the divine authority and exactitude inherent in the Mosaic Law, underscoring the seriousness with which God regarded sin and the precise requirements for approaching His holiness. Furthermore, the entire chapter 7, in which this verse is embedded, is a prime example of Repetition. The identical list of offerings presented by each of the twelve tribal leaders serves to emphasize the unity of Israel under God's covenant, the universal application of the sacrificial system to all segments of the community, and the thoroughness required in the dedication of the Tabernacle. This repetition also subtly conveys the profound Symbolism inherent in the offerings: each animal and offering type carried specific theological weight, with the "kid of the goats" symbolizing the necessary substitutionary sacrifice for the removal of sin and defilement, pointing forward to a greater, ultimate sacrifice.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:52 profoundly illustrates the foundational biblical truth of humanity's inherent sinfulness and the absolute necessity of atonement for fellowship with a holy God. Even at the pinnacle of national celebration and spiritual dedication, the sin offering served as a stark reminder that human imperfection constantly necessitated a divinely provided means of cleansing. This principle, woven throughout the Old Testament sacrificial system, underscored that sin creates an insurmountable barrier between God and humanity, and that only through the shedding of innocent blood, a gracious provision from God Himself, could this barrier be ritually overcome, pointing to God's enduring mercy and faithfulness in providing for reconciliation.

REFLECTION AND APPLICATION

Numbers 7:52, though rooted in an ancient ritual, offers timeless spiritual truths that resonate deeply with contemporary believers. It compels us to confront the pervasive reality and profound seriousness of sin in our own lives, reminding us that even our most earnest efforts, our most sincere acts of worship, and our most dedicated service are tainted by imperfection, necessitating divine grace. This verse, by highlighting the constant need for atonement, deepens our appreciation for the complete, perfect, and eternally sufficient work of Jesus Christ, who perfectly fulfilled and transcended the shadows of the Old Testament sacrifices. We are called to approach God not with self-righteousness or a misplaced confidence in our own merit, but with profound humility, recognizing our continuous and desperate need for His mercy and cleansing. This cleansing is now abundantly and freely provided through Christ's once-for-all sacrifice. This profound understanding should cultivate within us a spirit of profound gratitude, inspire a renewed commitment to walk in purity and holiness, and empower us to live by the Spirit, knowing that our unhindered access to God's holy presence is eternally secured by the Lamb of God.

Questions for Reflection

How does the inclusion of a "sin offering" during the Tabernacle's dedication challenge our modern assumptions about worship, celebration, and human spiritual standing before God?
In what specific ways do we, like the ancient Israelites, need to be continually reminded of our ongoing need for divine atonement and purification, even in our moments of spiritual fervor or perceived strength?
How does a deeper understanding of the purpose and limitations of the Old Testament sin offering illuminate and deepen your appreciation for the finished, all-sufficient work of Jesus Christ on the cross?

FAQ

Why was a sin offering needed during a celebration like the Tabernacle's dedication?

Answer: The inclusion of a sin offering (Hebrew: chaṭṭâʼâh), even during a joyous and profoundly significant event like the Tabernacle's dedication, served as a crucial and sobering theological reminder of the inherent sinfulness of humanity and the absolute, unyielding holiness of God. Even in their most devoted acts of worship and service, the Israelites, including their revered leaders, were imperfect and prone to unintentional transgressions and ritual impurities. The sin offering was primarily prescribed for these "missing the mark" moments and ceremonial defilements, which could easily accumulate in daily life. Its presence underscored that access to God's holy presence in the Tabernacle was always conditional upon purity and atonement, ensuring that the people did not approach God presumptuously or take His holiness lightly. It was a constant acknowledgment that human defilement required divine cleansing to maintain the integrity of the covenant relationship and the sanctity of God's dwelling place among His people (for a comprehensive understanding of annual cleansing, see Leviticus 16).

What was the primary difference between a sin offering and other types of offerings in the Old Testament?

Answer: The Israelite sacrificial system, divinely ordained, included various types of offerings, each with a distinct purpose and theological significance. While burnt offerings (Hebrew: ʿōlāh) were typically for general atonement and symbolized complete surrender and devotion to God, and peace offerings (Hebrew: šĕlāmîm) were for fellowship, thanksgiving, and making vows, the sin offering (Hebrew: chaṭṭâʼâh) had a unique and specific focus on purification and cleansing from particular sins and ritual impurities. It was not primarily about guilt for intentional, high-handed rebellion (which often required restitution, severe penalties, or even capital punishment), but rather about removing defilement that hindered one's ability to participate in worship or to be in God's holy presence. It ritually restored the individual or community to a state of purity, making atonement for "missing the mark" or for ceremonial uncleanness, as meticulously detailed in Leviticus 4 and Leviticus 5.

CHRIST-CENTERED FULFILLMENT

Numbers 7:52, with its specific mention of the "kid of the goats for a sin offering," serves as a profound Old Testament shadow, meticulously crafted by divine design to point directly to the ultimate and perfect sacrifice of Jesus Christ. The repeated animal sacrifices of the Mosaic Law, including the sin offering, were inherently temporary and intrinsically insufficient to truly take away sins, as the inspired author of Hebrews powerfully argues (Hebrews 10:4). They functioned as a divine object lesson, a pedagogical tool that continually reminded God's people of the gravity of sin, the necessity of a substitute, and the impossibility of human merit to bridge the chasm created by sin. In Christ, we find the divine, once-for-all fulfillment: He is the true Lamb of God who takes away the sin of the world, the spotless "kid of the goats" whose innocent blood was shed once for all time. He did not merely cover sins; He became sin for us (as in 2 Corinthians 5:21), perfectly satisfying God's righteous demands and providing eternal redemption and purification. His single, perfect offering has forever perfected those who are being sanctified (Hebrews 10:14), rendering all previous sin offerings obsolete and establishing a new, living, and permanent way to approach God through His precious blood (Hebrews 9:12).

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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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