What number verse is Numbers 7:56 in the Bible?

Numbers 7:56 is the 3,907th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:56 sits at position 3,907.

7:557:55

Numbers 7:56

Q: What was the purpose of the "golden spoon" in the Tabernacle service?

The "golden spoon" (Hebrew: *kaph*) was not a utensil for common eating but a specialized, scoop-like vessel used exclusively for sacred purposes within the Tabernacle. Its primary purpose, as explicitly indicated in Numbers 7:56, was to hold and present the holy incense. This implement was a significant component of the dedication offerings presented by the tribal leaders and would have been utilized by the priests in their daily duties, particularly in connection with the altar of incense, where the specially formulated incense was burned to powerfully symbolize the prayers of the people ascending to God. Its golden material underscored its inherent purity, immense value, and profound sacredness, signifying that it was set apart solely for divine use and the glory of God.

7:577:57

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 3,907 of 31,102

Study This Verse

SUMMARY

Numbers 7:56 offers a specific, rich detail within the extensive record of the dedication offerings for the newly consecrated Tabernacle, describing "One golden spoon of ten [shekels], full of incense." This verse, part of the offering of Gamaliel, leader of the tribe of Manasseh, meticulously highlights the precision, immense value, and sacred purpose of the gifts brought by each tribal head. It profoundly underscores the Israelites' communal dedication to establishing proper worship, with the golden spoon symbolizing purity and intrinsic value, and the incense representing ascending prayers and reverent devotion to God, emphasizing the costly and consecrated nature of true worship.

CONTEXT

Literary Context: Numbers 7:56 is intricately woven into a lengthy and highly repetitive chapter, Numbers 7, which meticulously chronicles the dedication offerings presented by the twelve tribal leaders of Israel for the newly constructed Tabernacle. Following the Tabernacle's completion and consecration, as explicitly detailed in Numbers 7:1, each tribal prince presented an identical set of gifts on successive days. Verse 56 specifically describes a crucial component of the offering presented by Gamaliel, the son of Pedahzur, who served as the leader of the tribe of Manasseh, on the ninth day of this significant dedication period (as precisely enumerated in Numbers 7:54-59). The deliberate repetition throughout the chapter serves not as redundancy, but as a powerful rhetorical device emphasizing the profound unity of the tribes in their worship, their precise and unwavering adherence to divine instruction, and the collective, monumental effort involved in establishing the central place of worship for the entire nation.
Historical & Cultural Context: The historical backdrop for the events of Numbers 7 is the wilderness, a pivotal period shortly after the miraculous Exodus from Egypt and the momentous giving of the Law at Mount Sinai. The construction and subsequent dedication of the Tabernacle marked a transformative moment in Israel's nascent history, signifying God's tangible dwelling among His chosen people and establishing the divinely prescribed means for approaching His holy presence. Offerings in the ancient Near East, particularly those involving precious metals like gold, were universal expressions of homage, profound devotion, and covenant fidelity, often reflecting both the high status and the generous spirit of the giver. The "golden spoon" and its sacred contents were not merely gifts but consecrated implements destined for the Tabernacle's ongoing, vital ministry. Gold itself was universally recognized across cultures as an enduring symbol of purity, divinity, and immense intrinsic value, making it supremely fitting for items used in the immediate presence of a holy God. Incense, specifically the holy anointing oil and incense prescribed in Exodus 30, was an indispensable component of Israelite worship, ritually burned on the altar of incense to produce a fragrant smoke that profoundly symbolized the prayers of the saints ascending to God. The precise weight of "ten shekels" further underscores the meticulousness and exactitude required in all aspects of Tabernacle service, reflecting God's unwavering demand for order, excellence, and adherence to divine standards in worship.
Key Themes: Numbers 7:56 contributes significantly to several overarching theological and narrative themes present in the book of Numbers and the Pentateuch. Foremost among these is the theme of Divine Presence and Holiness. The Tabernacle's construction and dedication, along with its gold-adorned implements, underscore God's dwelling among His people and the absolute holiness required in His presence. The meticulous nature of the offerings highlights Obedience and Meticulous Adherence to Divine Instruction, a recurring motif throughout the wilderness narrative, demonstrating Israel's commitment to following God's commands precisely. The identical nature of the offerings from each tribe, including the "golden spoon," emphasizes Unity in Worship and National Identity, showcasing a collective effort to establish the central sanctuary. Finally, the "incense" points directly to the theme of Prayer and Intercession, illustrating the means by which the people could commune with God, with their petitions rising as a pleasing aroma. These themes are foundational to understanding Israel's relationship with God and the establishment of their covenant community, as seen in passages detailing the Tabernacle's construction in Exodus 25-31 and the ongoing regulations for worship in Leviticus 1-7.

EXPOSITION AND ANALYSIS

Key Word Analysis

Spoon (Hebrew, kaph', H3709): This term literally translates to "hollow hand" or "palm," but in this context, it refers to a small, scoop-like vessel. It was not a utensil for common eating but rather a specialized, ceremonial implement designed to hold and transfer sacred materials, particularly the holy incense, within the Tabernacle. Its form, reminiscent of a cupped hand, suggests its function: to reverently present something precious and consecrated to God.
Golden (Hebrew, zâhâb', H2091): This word refers to "gold," a metal inherently incorruptible, lustrous, and highly valued. In the context of the Tabernacle, its pervasive use on sacred vessels and furnishings (such as the Ark of the Covenant, the Menorah, and the altar of incense) profoundly signified that these items were set apart for God alone. Gold reflected His glory, holiness, and supreme worth, rendering the "golden spoon" not merely expensive but sacred and emblematic of divine purity.
Incense (Hebrew, qᵉṭôreth', H7004): This term denotes a "fumigation" or "perfume," specifically referring to the holy incense mixture meticulously prescribed by God in Exodus 30:34-38. This particular incense was strictly forbidden for common use and was burned exclusively on the altar of incense within the Tabernacle. The rising smoke of the incense powerfully symbolized the prayers and supplications of the saints ascending to God, serving as a pleasing aroma and a tangible representation of communion with the divine.

Verse Breakdown

"One golden spoon": This initial phrase immediately highlights the singularity, preciousness, and sacred nature of the item being offered. The adjective "golden" instantly conveys the immense value and consecrated status of the vessel, indicating that it was not intended for mundane use but was specifically set apart for divine service, reflecting the purity, glory, and supreme worthiness of God Himself.
"of ten [shekels]": The precise weight specified, approximately 4.5 ounces or 128 grams, underscores the substantial material value and the exceptional generosity of the offering. This meticulous detail further emphasizes the exactitude and high standards required in all aspects of Tabernacle worship, demonstrating that the Israelites were commanded to give their very best and to adhere strictly to divinely ordained measures and standards in their devotion.
"full of incense": This concluding clause reveals the primary, sacred purpose of the golden spoon – to hold and present the holy incense. The incense, a specially formulated, fragrant, and consecrated mixture, was central to Tabernacle worship. Its rising smoke symbolized the prayers, praise, and intercessions of the people ascending to God as a pleasing aroma, signifying intimate communion, divine acceptance, and ongoing intercession.

Literary Devices

The passage in Numbers 7:56, within the broader context of the Tabernacle dedication, employs several significant literary devices that enrich its meaning. Symbolism is paramount, with the "golden spoon" powerfully symbolizing purity, immense value, and the sacredness inherent in worship, while the "incense" profoundly symbolizes prayer, intercession, and a pleasing aroma ascending to God. The very act of offering these meticulously prepared items also carries significant symbolic weight, representing the dedication, devotion, and obedience of the Israelite tribes. Repetition is a dominant and intentional feature of Numbers 7, as the identical offerings of each tribal leader are meticulously listed in successive verses. This repetition is not mere redundancy but serves as a powerful rhetorical device to emphasize the profound unity of the tribes, their collective and unwavering obedience to God's commands, and the uniform standard of worship required across the entire nation. Furthermore, the detailed enumeration highlights the thoroughness of God's instructions and the Israelites' unwavering commitment to fulfilling them. The "spoon full of incense" can also be seen as a form of metonymy, where the container and its contents represent the entire act of worship and prayer itself, signifying the essence of the spiritual activity it facilitated and the spiritual reality it pointed to.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:56, though seemingly a minute detail within a lengthy list, encapsulates profound theological truths about the nature of worship, dedication, and the essence of prayer. The meticulousness of the offering, the intrinsic preciousness of the materials, and the sacredness of the incense collectively underscore God's unwavering demand for worship that is intentional, costly, and pure. It powerfully reflects the biblical principle that God is supremely worthy of our very best and that true devotion involves both material generosity and spiritual sincerity. The profound symbolism of the incense as ascending prayer connects the physical act of worship in the Tabernacle to the spiritual reality of intimate communion with God, emphasizing that our petitions and praise are profoundly precious to Him. This passage also highlights the enduring importance of obedience to divine instruction in all matters of worship, setting a crucial precedent for a reverent, prescribed, and holy approach to God.

REFLECTION AND APPLICATION

While the physical Tabernacle and its specific, detailed offerings are no longer central to Christian worship, the timeless principles embodied in Numbers 7:56 remain profoundly relevant and transformative for believers today. We are called to offer a worship that is not casual, perfunctory, or half-hearted, but one marked by intentionality, deep reverence, and sacrificial generosity. Our "golden spoons" might not be literal vessels of precious metal, but our time, our unique talents, our financial resources, and indeed, our very lives are to be consecrated to God as precious, living offerings. The "incense" of our prayers, our heartfelt praise, and our dedicated acts of service should ascend to God as a pleasing aroma, offered from a pure heart, filled with faith and devotion. This verse challenges each of us to deeply consider the quality and sincerity of our devotion: are we truly giving God our very best, or merely what is convenient, leftover, or requires minimal effort? Do we approach Him with the awe, reverence, and profound respect due to His absolute holiness, or with a casual familiarity that inadvertently diminishes His glory? Our worship, whether expressed corporately in community or privately in solitude, should always reflect the profound understanding that we are engaging with the Creator and Sustainer of the universe, who is supremely worthy of all honor, glory, and praise.

Questions for Reflection

What "golden spoons"—precious resources, invaluable time, or unique talents—am I currently holding back from God, and how can I intentionally offer them more fully and sacrificially for His service and glory?
In what tangible ways can my personal prayer life become more authentically like "incense," rising as a truly pleasing aroma to God through increased sincerity, unwavering consistency, and profound faith?
How does the meticulousness and high standard of the Tabernacle offerings challenge me to critically examine the intentionality, quality, and reverence of my own worship and obedience in my daily life today?

FAQ

What was the purpose of the "golden spoon" in the Tabernacle service?

Answer: The "golden spoon" (Hebrew: kaph) was not a utensil for common eating but a specialized, scoop-like vessel used exclusively for sacred purposes within the Tabernacle. Its primary purpose, as explicitly indicated in Numbers 7:56, was to hold and present the holy incense. This implement was a significant component of the dedication offerings presented by the tribal leaders and would have been utilized by the priests in their daily duties, particularly in connection with the altar of incense, where the specially formulated incense was burned to powerfully symbolize the prayers of the people ascending to God. Its golden material underscored its inherent purity, immense value, and profound sacredness, signifying that it was set apart solely for divine use and the glory of God.

Why was incense so important in Tabernacle worship?

Answer: Incense played a crucial symbolic and practical role in Tabernacle worship. The specific "holy incense" (as meticulously described in Exodus 30:34-38) was burned daily on the altar of incense, strategically located just before the veil leading into the Most Holy Place. The rising, fragrant smoke of the incense profoundly symbolized the prayers, praises, and intercessions of the people ascending to God. It created a pleasing aroma in God's holy presence, signifying His acceptance of their worship and serving as a constant, tangible reminder of the intimate communion between God and His people. Biblical passages like Psalm 141:2 and Revelation 8:3-4 later echo and expand upon this profound symbolism, directly connecting incense with the prayers of the saints ascending to the divine throne.

CHRIST-CENTERED FULFILLMENT

Numbers 7:56, with its vivid imagery of a golden spoon full of incense, finds its ultimate fulfillment and deeper theological meaning in the person and redemptive work of Jesus Christ. The entire Tabernacle, with all its intricate furnishings, precise rituals, and sacrificial system, served as a profound shadow pointing to the greater reality found in Christ (as powerfully articulated in Hebrews 8:5). The intrinsic preciousness of the gold, signifying absolute purity, immense value, and divine worth, is perfectly embodied in Jesus, who is the sinless Lamb of God and the very Son of God, utterly untainted by sin. The incense, symbolizing the ascending prayers of the saints, is gloriously fulfilled in Christ as our great High Priest, who forever lives to make ceaseless intercession for us before the Father's throne (Hebrews 7:25). Through His perfect, once-for-all sacrifice on the cross (Hebrews 10:10), Jesus has opened a new and living way for us to boldly draw near to God, not with physical golden spoons and literal incense, but with true hearts in full assurance of faith, having our hearts sprinkled clean from an evil conscience (Hebrews 10:19-22). Our prayers now ascend to God through Christ, made acceptable by His perfect righteousness and His ongoing intercession, truly becoming a spiritual aroma pleasing to God (Ephesians 5:2 and Philippians 4:18). Thus, the ancient offering in Numbers 7:56 profoundly foreshadows the perfect access, eternal intercession, and acceptable worship we now have in the person of Jesus, the true and eternal means by which we commune with God.

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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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