What number verse is Numbers 7:57 in the Bible?

Numbers 7:57 is the 3,908th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:57 sits at position 3,908.

7:567:56

Numbers 7:57

Q: What was the primary purpose of the "burnt offering" mentioned in Numbers 7:57?

The primary purpose of the "burnt offering" (Hebrew: ʿōlāh) was to symbolize complete surrender, total devotion, and general atonement for unintentional sin. Unlike other sacrifices where portions were eaten by priests or offerers, the entire animal (except the hide) was consumed by fire on the altar, ascending as smoke to God. This signified the worshiper's unreserved dedication and was considered a "pleasing aroma" to the Lord, indicating divine acceptance. It was a foundational offering for general atonement and consecration, as detailed in Leviticus 1.

7:587:58

Translation

King James Version

One young bullock, one ram, one lamb of the first year, for a burnt offering:

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KJV (with Strong's)

One ^H259 young ^H1241 bullock ^H6499, one ^H259 ram ^H352, one ^H259 lamb ^H3532 of the first ^H1121 year ^H8141, for a burnt offering ^H5930:

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Complete Jewish Bible

one young bull, one ram, one male lamb in its first year as a burnt offering,

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Berean Standard Bible

one young bull, one ram, and one male lamb a year old for a burnt offering;

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American Standard Version

one young bullock, one ram, one he-lamb a year old, for a burnt-offering;

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World English Bible Messianic

one young bull, one ram, one male lamb a year old, for a burnt offering;

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Geneva Bible (1599)

A yong bullocke, a ram, a lambe of a yeere olde for a burnt offring,

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Young's Literal Translation

one bullock, a son of the herd, one ram, one lamb, a son of a year, for a burnt-offering;

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In the KJVVerse 3,908 of 31,102

Study This Verse

SUMMARY

Numbers 7:57 meticulously details the specific components of the burnt offering presented by Ahira, the prince of the tribe of Naphtali, on the eleventh day of the Tabernacle's dedication. This verse, mirroring the identical burnt offering prescribed for each of the twelve tribal leaders, underscores the precise and comprehensive nature of Israelite worship, emphasizing complete surrender and atonement through divinely ordained sacrifice as a foundational act in the newly consecrated sanctuary, symbolizing a unified national commitment to God.

CONTEXT

Literary Context: Numbers 7:57 is strategically placed within a lengthy and highly repetitive chapter that meticulously records the dedication offerings brought by each of the twelve tribal princes of Israel. Following the completion and anointing of the Tabernacle in Numbers 7:1, each prince, on successive days, presents an identical set of gifts and sacrifices. Verse 57 specifically details the burnt offering component of the gifts brought by Ahira, the son of Enan, who was the prince of the children of Naphtali, on the eleventh day of this significant dedication period. The preceding verses (Numbers 7:54-56) introduce Ahira and his other offerings, while the subsequent verses (Numbers 7:58-60) list the sin offering and peace offerings he presented. The chapter's repetitive structure serves to underscore the unity, order, and comprehensive nature of the tribes' collective act of worship and their unwavering commitment to God's established covenant.
Historical & Cultural Context: This passage is set shortly after the construction and anointing of the Tabernacle, as meticulously detailed in Exodus 40. The Israelites are encamped in the wilderness, having recently received the Mosaic Law at Mount Sinai, a pivotal moment in their covenant relationship with Yahweh. The Tabernacle served as the central place of worship, God's dwelling among His people, and the focal point for their communal and spiritual life. The dedication offerings, including the burnt offering, were essential for consecrating the Tabernacle for its sacred purpose and establishing the divinely prescribed means by which a sinful people could approach a holy God. The act of offering valuable animals—specifically a young bullock, a ram, and a lamb of the first year—reflected the economic and social realities of the time, where livestock represented significant wealth and a primary form of sustenance. These offerings were not arbitrary but were precisely commanded by God, emphasizing the paramount importance of obedience and the divine provision for atonement within the covenant relationship.
Key Themes: Numbers 7:57 contributes significantly to several key theological and narrative themes prevalent in the book of Numbers and the Pentateuch. Foremost is the theme of Divine Order and Holiness, as the meticulous instructions for the Tabernacle's construction and its subsequent dedication offerings underscore God's absolute demand for precision and purity in worship. The identical nature of the offerings across all twelve tribes highlights Unity and Corporate Worship, demonstrating that despite tribal distinctions, all Israel approached God under the same divine mandate and with the same sacrificial provisions. The burnt offering itself powerfully embodies the theme of Atonement and Complete Surrender, signifying the worshiper's total devotion and the means by which sin could be covered, allowing for fellowship with a holy God. This dedication also reinforces the theme of Covenant Faithfulness, as the Israelites, through these offerings, reaffirmed their commitment to the covenant established at Mount Sinai, acknowledging God's presence and provision in their midst.

EXPOSITION AND ANALYSIS

Key Word Analysis

Burnt Offering (Hebrew, ʿôlâh', H5930): Derived from a root meaning "to ascend" or "to go up," the ʿôlâh was unique among Israelite sacrifices because the entire animal (except for its hide, which went to the priest) was consumed by fire on the altar, ascending as smoke to God. This type of offering, often referred to as a "holocaust," symbolized complete surrender, total devotion, and general atonement for unintentional sin, serving as a "pleasing aroma" to the Lord, indicating divine acceptance of the worshiper and their offering.
Bullock (Hebrew, par', H6499): This term refers to a young bull or ox, often associated with breaking forth in wild strength. In the context of sacrifice, a bullock was a substantial and costly animal, typically reserved for communal offerings or those of high status. Its inclusion in the burnt offering underscored the significance and value of the sacrifice, representing the giving of one's most valuable possessions and the profound gravity of approaching a holy God.
Lamb (Hebrew, kebes', H1121): This word denotes a young ram, specifically a lamb just old enough to butt. The phrase "lamb of the first year" (incorporating H1121 bên and H8141 shâneh) further specifies its youth and prime condition, making it an unblemished and perfect offering. The lamb's inclusion emphasizes purity, innocence, and the requirement of offering the best and most pristine animals for sacrifice, a concept that carries significant theological weight throughout Scripture.

Verse Breakdown

"One young bullock,": This specifies the largest and most valuable animal in the burnt offering. The bullock symbolized strength, purity, and substantial worth, indicating that the worshiper was giving their best and most significant offering to God. Its inclusion highlights the gravity and costliness of approaching a holy God, demanding an offering commensurate with the reverence due to the Almighty.
"one ram,": The ram, a mature male sheep, was another valuable component of the offering. Its inclusion alongside the bullock and lamb signifies a comprehensive and diverse offering, demonstrating a complete and unreserved act of worship. This variety of animals represented a full spectrum of livestock available to the Israelites, emphasizing that the offering was not merely symbolic but also a substantial economic sacrifice, demonstrating the totality of their devotion.
"one lamb of the first year,": This refers to a young, unblemished male lamb, typically less than a year old. The "first year" emphasizes its youth, purity, and prime condition, making it a perfect and acceptable sacrifice. The lamb's inclusion points to the requirement of offering the best and most innocent animals, a theme that resonates deeply throughout the sacrificial system and foreshadows later redemptive themes.
"for a burnt offering:": This phrase explicitly states the purpose of these animals. As an ʿōlāh, or burnt offering, the entire animal (excluding the hide) was consumed by fire on the altar, symbolizing complete surrender, devotion, and atonement for general sin. It signified a total dedication of the worshiper to God, with the smoke ascending as a pleasing aroma, indicating divine acceptance and reconciliation between the offerer and the divine.

Literary Devices

Numbers 7:57, situated within the broader context of Numbers 7, employs several significant literary devices that amplify its meaning and theological impact. Repetition is the most prominent, as the exact list of offerings, including the burnt offering, is meticulously repeated for each of the twelve tribes. This stylistic choice powerfully emphasizes the unity of the tribes in their worship, the divine order and precision required for the Tabernacle service, and the meticulous adherence demanded for sacred acts. Symbolism is also central; the animals themselves (bullock, ram, lamb) symbolize purity, value, and the giving of one's absolute best. The act of the "burnt offering" (ʿōlāh) profoundly symbolizes complete devotion, total surrender, and the ascending of the offering to God as a pleasing aroma, representing atonement and divine acceptance. Furthermore, the entire sacrificial system, including the burnt offering, functions as Typology, serving as a prophetic shadow that foreshadows the ultimate, perfect, and once-for-all sacrifice of Jesus Christ, who fully embodies the concepts of complete surrender, perfect atonement, and pleasing devotion to God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:57, as an integral part of the Tabernacle dedication, powerfully illustrates the enduring theological themes of divine order, communal worship, and the indispensable necessity of atonement. The meticulous prescription of the burnt offering underscores God's unwavering demand for holiness and the precise, divinely appointed means by which a sinful people could approach a holy God. The complete consumption of the ʿōlāh signifies total surrender and unreserved devotion, a profound theological principle that transcends the Old Covenant. It teaches that true worship involves giving one's absolute best and holding nothing back from the Lord, acknowledging His absolute sovereignty and His gracious provision for reconciliation. This act of sacrifice was not merely a ritualistic obligation but a profound expression of faith, obedience, and a deep longing for fellowship with God, setting the stage for a deeper understanding of ultimate sacrifice and the nature of true worship.

REFLECTION AND APPLICATION

Numbers 7:57, though detailing an ancient ritual from the wilderness wanderings, offers profound and enduring principles for contemporary believers. The Israelites were called to give their best, not their leftovers, in worship and dedication to God. This challenges us to deeply consider the quality and sincerity of our own offerings to God today—our time, our talents, our financial resources, our affections, and indeed, our very lives. Is our devotion truly "burnt offering" deep, signifying complete surrender and unreserved commitment to God's will and purposes? The fact that the offering was entirely consumed by fire reminds us that our worship should involve our whole being, a total consecration of ourselves to God. While we no longer offer animal sacrifices, the call to live a life of complete devotion, radical obedience, and grateful surrender remains paramount. Our worship is not merely about what we do in a church service, but how we live every moment, presenting our bodies as a living sacrifice, holy and pleasing to God, which is our spiritual act of worship.

Questions for Reflection

What does "giving your best" to God practically look like in your life today, extending beyond financial contributions to include your time, energy, and passions?
In what specific areas of your life might you be holding back from complete surrender to God, and what tangible steps can you take to offer those areas as a "living sacrifice" to Him?
How does understanding the profound symbolism of the ancient burnt offering deepen your appreciation for the concept of worship as a total act of devotion and self-consecration in your own spiritual journey?

FAQ

What was the primary purpose of the "burnt offering" mentioned in Numbers 7:57?

Answer: The primary purpose of the "burnt offering" (Hebrew: ʿōlāh) was to symbolize complete surrender, total devotion, and general atonement for unintentional sin. Unlike other sacrifices where portions were eaten by priests or offerers, the entire animal (except the hide) was consumed by fire on the altar, ascending as smoke to God. This signified the worshiper's unreserved dedication and was considered a "pleasing aroma" to the Lord, indicating divine acceptance. It was a foundational offering for general atonement and consecration, as detailed in Leviticus 1.

Why is the same offering repeated for each tribal prince in Numbers 7?

Answer: The repetition of the exact same offering for each of the twelve tribal princes throughout Numbers 7 serves several significant purposes. It emphasizes the profound unity and equality of all the tribes before God, demonstrating that each partook equally in the national act of worship and dedication. It also underscores the divine order and meticulousness required in Tabernacle service, highlighting that God's instructions were to be followed precisely and without deviation. Furthermore, the sheer volume of these identical offerings signified the comprehensive and collective dedication of the entire Israelite community to God and His newly consecrated dwelling place, establishing a pattern of corporate worship and obedience.

CHRIST-CENTERED FULFILLMENT

The burnt offering in Numbers 7:57, with its emphasis on complete consumption and total surrender, finds its ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ. The "one young bullock, one ram, one lamb of the first year" collectively represent the costly and unblemished sacrifice required for atonement under the Old Covenant, yet these animal offerings were merely shadows and types pointing to the perfect reality to come. Jesus, as the Lamb of God who takes away the sin of the world, offered Himself once and for all, not with the perishable blood of bulls and goats, but with His own precious and eternal blood (Hebrews 9:12). His sacrifice was the ultimate ʿōlāh, a complete and unreserved offering of Himself, perfectly obedient even to death on a cross (Philippians 2:8). Through His death, Jesus fully satisfied God's righteous demands, becoming the "pleasing aroma" and perfect sacrifice that truly atones for all sin, thereby making all repeated animal offerings obsolete and unnecessary (Hebrews 10:10-14). Thus, the ancient ritual points forward to Christ, who embodies the ultimate devotion, the perfect atonement, and the complete surrender that brings eternal reconciliation between God and humanity.

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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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