What number verse is Numbers 7:59 in the Bible?

Numbers 7:59 is the 3,910th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:59 sits at position 3,910.

7:587:58

Numbers 7:59

Q: What was the significance of the "peace offering" compared to other sacrifices?

The peace offering (*shelamim*) was unique among Israelite sacrifices because, unlike the burnt offering (total dedication) or sin/guilt offerings (atonement for sin), a significant portion of it was returned to the worshipper to be eaten in a communal meal. This meal symbolized fellowship, reconciliation, and joyous communion with God and with fellow believers. It was an expression of thanksgiving, the fulfillment of a vow, or a freewill offering, celebrating the *shalom* (peace, wholeness) that existed in the relationship between God and His people. It was a time of feasting and rejoicing in God's presence, highlighting God's desire for intimate fellowship, as detailed in Leviticus 7:11-21.

7:607:60

Translation

King James Version

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.

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KJV (with Strong's)

And for a sacrifice ^H2077 of peace offerings ^H8002, two ^H8147 oxen ^H1241, five ^H2568 rams ^H352, five ^H2568 he goats ^H6260, five ^H2568 lambs ^H3532 of the first ^H1121 year ^H8141: this was the offering ^H7133 of Gamaliel ^H1583 the son ^H1121 of Pedahzur ^H6301.

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Complete Jewish Bible

and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Gamli'el the son of P'dahtzur.

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Berean Standard Bible

and a peace offering of two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Gamaliel son of Pedahzur.

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American Standard Version

and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old: this was the oblation of Gamaliel the son of Pedahzur.

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World English Bible Messianic

and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Gamaliel the son of Pedahzur.

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Geneva Bible (1599)

And for a peace offring, two bullockes, fiue rammes, fiue hee goates, fiue lambes of a yeere olde: this was the offring of Gamliel the sonne of Pedazur.

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Young's Literal Translation

and for a sacrifice of the peace-offerings two oxen, five rams, five he-goats, five lambs, sons of a year; this is the offering of Gamaliel son of Pedahzur.

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In the KJVVerse 3,910 of 31,102

Study This Verse

SUMMARY

Numbers 7:59 precisely records the specific contribution made by Gamaliel, the son of Pedahzur, on behalf of the tribe of Manasseh, as part of the extensive dedication offerings for the newly consecrated Tabernacle. This verse meticulously details the animals designated for a "sacrifice of peace offerings," namely two oxen, five rams, five he-goats, and five lambs of the first year, underscoring the significant generosity, meticulous adherence to divine instruction, and communal devotion exhibited by the tribal leaders in establishing the central place of worship for the Israelite nation.

CONTEXT

Literary Context: Numbers 7:59 is situated within the highly structured and lengthy account (Numbers 7:1-88) detailing the dedication of the Tabernacle after its completion and anointing. Following the initial anointing of the Tabernacle and its furnishings (Numbers 7:1-9), the narrative shifts to a day-by-day record of offerings brought by the princes of the twelve tribes of Israel. Each prince, representing his tribe, presented an identical set of gifts over twelve consecutive days. Gamaliel, identified earlier as the prince of the tribe of Manasseh (Numbers 7:54), presents his offering on the ninth day, mirroring the precise quantities and types of animals offered by the preceding eight princes and those who would follow. This meticulous repetition emphasizes the unity, order, and shared commitment of all Israel in establishing the worship of Yahweh. The offerings culminate in God's direct communication with Moses from the mercy seat (Numbers 7:89), signifying divine acceptance of the Tabernacle and its service. This chapter serves as a theological bridge, moving from the construction of the Tabernacle to its active use as the center of Israel's worship life.
Historical & Cultural Context: The setting for this event is the wilderness journey of the Israelites, approximately one year after their exodus from Egypt. The Tabernacle, a portable sanctuary, served as the physical dwelling place of God among His people, symbolizing His presence, guidance, and covenant faithfulness. Its dedication was a monumental event, marking the formal inauguration of Israel's corporate worship life centered on God's prescribed rituals. In ancient Near Eastern cultures, offerings played a vital role in religious practice, expressing devotion, seeking favor, and maintaining covenant relationships. The "peace offering" (Hebrew: shelamim) was unique among the various sacrifices (as detailed in Leviticus 3), as it involved a communal meal shared by the worshipper, priests, and God, symbolizing fellowship, reconciliation, and thanksgiving. The substantial number of animals offered by each prince, including Gamaliel, reflects not only the wealth of the tribes but also the profound importance placed on establishing a proper and bountiful worship system for the entire nation, demonstrating a collective commitment to the covenant God who had delivered them from slavery in Egypt.
Key Themes: This verse, within the broader context of Numbers 7, contributes significantly to several key themes. Firstly, it underscores the theme of Divine Presence and Accessibility, as the Tabernacle's dedication solidified God's dwelling among His people and provided a prescribed means for them to approach Him. Secondly, it highlights Communal Worship and Unity, demonstrated by the unified, identical offerings from each tribal leader, signifying a corporate commitment to Yahweh. The repetition of these offerings throughout Numbers 7 reinforces this unity. Thirdly, the focus on the Peace Offering emphasizes God's desire for shalom—wholeness, well-being, and harmonious fellowship—with His people, a theme central to the covenant relationship established at Mount Sinai. Finally, it illustrates the theme of Generosity and Obedience, as the princes' lavish contributions reflect their willing submission to God's commands and their dedication of resources for His glory.

EXPOSITION AND ANALYSIS

Key Word Analysis

Sacrifice (Hebrew, zebach', H2077): From the root meaning "to slaughter," this term refers to the act of killing an animal for religious purposes, specifically the flesh of an animal offered to God. In the context of the Israelite sacrificial system, a zebach was a formal offering made to Yahweh, serving various purposes from atonement to thanksgiving. Here, it is specified as a "peace offering," indicating its particular function within the broader sacrificial framework.
Peace Offerings (Hebrew, shelem', H8002): Derived from the Hebrew root shalom, meaning "peace," "wholeness," "completeness," or "well-being." Unlike sin offerings (for atonement) or burnt offerings (for complete dedication), the shelem offering was primarily an expression of fellowship, thanksgiving, or the fulfillment of a vow. A portion of the animal was burned on the altar for God, a portion was given to the priests, and the remainder was eaten by the worshipper and his family or friends in a sacred meal. This communal consumption symbolized restored relationship, communion, and joyous fellowship with God and with one another, celebrating the peace and wholeness found in His presence.
Lambs of the First Year (Hebrew, kebes ben shaneh', H3532): This specification (combining H3532, H1121, H8141) indicates young, unblemished lambs, typically considered to be in their prime and therefore representing a valuable and pure offering. The requirement for animals "of the first year" for certain sacrifices, particularly peace offerings and burnt offerings, underscored the desire to offer the best, most unblemished, and most vigorous animals to God. This reflected the worshipper's sincerity, reverence, and the high regard for the sanctity of the offering, ensuring that only the choicest animals were presented to the Lord.

Verse Breakdown

"And for a sacrifice of peace offerings": This opening phrase immediately identifies the specific category and purpose of the animals being offered. These were not offerings for sin or guilt, but rather offerings of shalom, intended to foster and celebrate a right relationship with God, characterized by peace, thanksgiving, and communion. The very nature of the peace offering, allowing the worshipper to partake in a meal with God, highlights the intimacy and accessibility God desired with His people.
"two oxen, five rams, five he goats, five lambs of the first year": This precise enumeration details the substantial quantity and variety of animals contributed by Gamaliel. The inclusion of oxen, rams, he-goats, and young lambs demonstrates a comprehensive and generous offering. The large number (17 animals in total for this category alone, per prince) emphasizes the magnitude of the dedication event and the willingness of the tribal leaders to provide abundantly for the Tabernacle's sacrificial system, which would sustain the priestly service and communal worship. The specific types of animals also reflect the diverse agricultural wealth of the tribes.
"this [was] the offering of Gamaliel the son of Pedahzur.": This concluding statement attributes the specific offering to Gamaliel, the prince of the tribe of Manasseh. It underscores the individual responsibility and leadership role of each tribal head in contributing to the national worship. The repetition of this exact phrase for each of the twelve princes throughout Numbers 7 reinforces the orderly, unified, and comprehensive nature of the Tabernacle's dedication, with each tribe participating equally in this foundational act of worship. The names themselves, "Gamaliel" (reward of God) and "Pedahzur" (a rock/God has ransomed), subtly underscore the theological underpinnings of the offerings: they are a response to God's gracious provision and deliverance.

Literary Devices

The passage employs Repetition as a dominant literary device throughout Numbers chapter 7. The identical list of offerings presented by each of the twelve tribal princes, including Gamaliel, is repeated verbatim for each entry (Numbers 7:12-83). This extensive repetition serves to emphasize the unity of the tribes, their shared commitment to God's covenant, and the divine order established for worship. It highlights that all Israel stood equally before God, participating in the same act of dedication. Furthermore, Symbolism is profoundly present in the peace offering itself. The shared meal of the shelamim symbolized reconciliation, fellowship, and the joyous communion between God and His people, as well as among the people themselves. The unblemished animals symbolize purity and the high value placed on the offering, reflecting the sacredness of the encounter with God. The sheer volume of offerings also symbolizes the abundance of God's provision and the people's grateful response.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:59, as part of the broader Tabernacle dedication narrative, powerfully illustrates the themes of divine presence, communal worship, and the importance of fellowship with God. The peace offering, in particular, highlights God's desire for His people to experience shalom—wholeness and peace—in His presence. It speaks to the joy and thanksgiving that should accompany worship and the privilege of communing with the Creator. The unified and generous contributions from all tribes underscore the corporate nature of Israel's relationship with God and their collective responsibility in maintaining the covenant. This act of dedication established the Tabernacle as the central place where God's holiness and grace met, providing a means for His people to draw near and experience His reconciling presence. The meticulous details reflect God's demand for order and excellence in worship, but also His gracious provision for His people to approach Him.

REFLECTION AND APPLICATION

The meticulous detail of Gamaliel's offering, mirroring all others, invites us to reflect on the nature of our own devotion and participation in God's work. While the Old Testament sacrificial system has been fulfilled in Christ, the underlying principles of generosity, unity, and the pursuit of fellowship with God remain profoundly relevant. We are called to offer ourselves as "living sacrifices" (Romans 12:1), presenting our lives, resources, and talents to God with a willing and joyful heart, not out of obligation but out of love and gratitude for His saving grace. The peace offering's emphasis on communion reminds us that our worship is not merely individual but also corporate, fostering unity and fellowship within the body of Christ. It challenges us to actively seek peace with God and with one another, celebrating the wholeness and reconciliation that Christ has secured. Our offerings today, whether of praise, service, or material gifts, should reflect the same intentionality and generosity seen in the Tabernacle dedication, aiming to honor God and build up His kingdom.

Questions for Reflection

How does the meticulous nature of the Tabernacle offerings challenge my own approach to giving and worship, prompting me to consider the quality and intentionality of my offerings to God?
In what ways can I cultivate a deeper sense of "peace and wholeness" (shalom) in my relationship with God and with others, reflecting the essence of the peace offering in my daily interactions and spiritual life?
How does my participation in corporate worship demonstrate unity and shared commitment to God's purposes, akin to the tribal leaders' unified offerings, and how can I contribute more fully to the body of Christ?

FAQ

What was the significance of the "peace offering" compared to other sacrifices?

Answer: The peace offering (shelamim) was unique among Israelite sacrifices because, unlike the burnt offering (total dedication) or sin/guilt offerings (atonement for sin), a significant portion of it was returned to the worshipper to be eaten in a communal meal. This meal symbolized fellowship, reconciliation, and joyous communion with God and with fellow believers. It was an expression of thanksgiving, the fulfillment of a vow, or a freewill offering, celebrating the shalom (peace, wholeness) that existed in the relationship between God and His people. It was a time of feasting and rejoicing in God's presence, highlighting God's desire for intimate fellowship, as detailed in Leviticus 7:11-21.

Why did all the tribal princes offer the exact same gifts in Numbers 7?

Answer: The repetition of identical offerings from each of the twelve tribal princes (including Gamaliel) in Numbers 7 served several significant purposes. Firstly, it underscored the unity and equality of the twelve tribes, emphasizing that all Israel stood equally before God and participated in the dedication of His dwelling place. Secondly, it demonstrated strict adherence to divine instruction and order, highlighting the importance of obedience and conformity to God's prescribed worship. Thirdly, it showcased the collective generosity and commitment of the entire nation to establish and support the Tabernacle's sacrificial system. This uniformity also prevented competition and ensured that no single tribe's offering overshadowed another's, reinforcing the principle that all contributions were equally valued by God for the common good of the community, as seen in the detailed account of offerings in Numbers 7.

CHRIST-CENTERED FULFILLMENT

The peace offerings of the Old Covenant, exemplified by Gamaliel's generous contribution, beautifully foreshadow the ultimate peace and fellowship secured through Jesus Christ. While the shelamim provided a temporary means for Israel to commune with God through a shared meal, it pointed forward to the perfect and final sacrifice of the Lamb of God, who takes away the sin of the world, Jesus Christ. Through His atoning death on the cross, Christ became our true peace offering, reconciling humanity to God and breaking down the wall of hostility (Ephesians 2:14-16). He established a new covenant, not based on animal sacrifices, but on His own shed blood, granting us direct access to the Father (Hebrews 10:19-20) and inviting us into an eternal, unbroken fellowship. The communal meal of the peace offering finds its ultimate fulfillment in the Lord's Supper, where believers partake in the body and blood of Christ, remembering His sacrifice and celebrating our ongoing communion with Him and with one another (1 Corinthians 10:16-17). Thus, Gamaliel's offering, though ancient, points us to the profound reality that our peace with God is not earned by our gifts, but freely given through the perfect offering of Christ, enabling us to live lives of thanksgiving and spiritual worship (Romans 12:1), becoming a royal priesthood offering spiritual sacrifices acceptable to God through Him.

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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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