What number verse is Numbers 7:61 in the Bible?

Numbers 7:61 is the 3,912th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:61 sits at position 3,912.

7:607:60

Numbers 7:61

Q: What was the "shekel of the sanctuary" and why was it important?

The "shekel of the sanctuary" (Hebrew: shekel ha-kodesh) was a standardized, fixed weight used exclusively for sacred transactions and offerings related to the Tabernacle and its services. It was typically double the weight of a common shekel, ensuring a higher standard for sacred contributions. Its paramount importance lay in guaranteeing absolute uniformity, fairness, and integrity in all contributions to God's dwelling. This divine standard prevented fraud, ensured that all offerings were of true and unvarying value, and underscored God's demand for precision, order, and honesty in worship and in the lives of His people. It is first mentioned in Exodus 30:13 in the context of the half-shekel temple tax required for the census.

7:627:62

Translation

King James Version

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:

Ask

KJV (with Strong's)

His offering ^H7133 was one ^H259 silver ^H3701 charger ^H7086, the weight ^H4948 whereof was an hundred ^H3967 and thirty ^H7970 shekels, one ^H259 silver ^H3701 bowl ^H4219 of seventy ^H7657 shekels ^H8255, after the shekel ^H8255 of the sanctuary ^H6944; both ^H8147 of them full ^H4392 of fine flour ^H5560 mingled ^H1101 with oil ^H8081 for a meat offering ^H4503:

Ask

Complete Jewish Bible

He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering;

Ask

Berean Standard Bible

His offering was one silver platter weighing a hundred and thirty shekels, and one silver bowl weighing seventy shekels, both according to the sanctuary shekel and filled with fine flour mixed with oil for a grain offering;

Ask

American Standard Version

his oblation was one silver platter, the weight whereof was a 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 meal-offering;

Ask

World English Bible Messianic

gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;

Ask

Geneva Bible (1599)

His offring was a siluer charger of an hundreth and thirtie shekels weight, a siluer boule of seuentie shekels, after the shekel of the Sanctuarie, both full of fine floure, mingled with oyle, for a meate offring,

Ask

Young's Literal Translation

his offering is one silver dish, its weight a hundred and thirty shekels ; one silver bowl of seventy shekels, by the shekel of the sanctuary, both of them full of flour mixed with oil, for a present;

Ask

In the KJVVerse 3,912 of 31,102

Study This Verse

SUMMARY

Numbers 7:61 meticulously details a specific portion of the dedication offerings brought by Ahiezer, the prince of the tribe of Dan, for the newly consecrated Tabernacle. This verse precisely describes two valuable silver vessels—a large charger and a smaller bowl—whose weights are specified according to the authoritative "shekel of the sanctuary." Both vessels were presented filled with fine flour mingled with oil, constituting a grain offering. This detailed account underscores the Israelites' obedient and precise adherence to divine instructions, the immense value placed on God's dwelling place, and the required integrity and precision in all aspects of their worship during this foundational period in their wilderness journey.

CONTEXT

Literary Context: Numbers 7:61 is situated within the expansive and highly structured seventh chapter of the book of Numbers, which is entirely dedicated to chronicling the dedication offerings brought by the twelve tribal leaders of Israel. This follows directly after the completion, erection, and anointing of the Tabernacle and its furnishings, as detailed in Numbers 7:1-9. Each prince, on successive days, presented an identical set of costly offerings. Ahiezer, the prince of Dan, brings his tribe's offering on the tenth day, with the specific items enumerated from Numbers 7:60-65. The deliberate repetition of these offerings for each tribe serves a crucial literary purpose: it emphasizes the unity and corporate nature of Israel's worship, the comprehensive provision for the sanctuary, and the divine demand for precise and uniform adherence to God's commands. This chapter, therefore, stands as a profound testament to Israel's collective commitment to the covenant and the establishment of a formal, divinely ordained system of worship.
Historical & Cultural Context: The dedication of the Tabernacle marked a pivotal moment in Israel's post-Exodus history, signifying the tangible and localized presence of Yahweh among His chosen people. This portable sanctuary was the very heart of Israelite communal and individual worship, serving as the designated place where God's holiness was made manifest and accessible. The offerings detailed in Numbers 7 were far more than mere ceremonial acts; they were profound expressions of devotion, reflecting the people's understanding of God's majesty, their gratitude for His presence, and their responsibility to sustain His worship. The use of silver, a precious and valuable metal, underscored the reverence and honor accorded to the Tabernacle. Furthermore, the explicit reference to "the shekel of the sanctuary" highlights a critical cultural and religious practice: the establishment of a standardized, unvarying system of weights and measures for all sacred transactions. This ensured fairness, integrity, and unwavering adherence to divine standards, reflecting God's demand for precision and purity in all aspects of their relationship with Him, a principle also evidenced in regulations like the half-shekel tax in Exodus 30:13.
Key Themes: Numbers 7:61, within its broader context, contributes significantly to several overarching themes. The theme of Divine Order and Precision is paramount, demonstrated by the meticulous enumeration of each offering's weight and content, and the explicit mention of the "shekel of the sanctuary." This reflects God's character as a God of order and His demand for exactness in worship. Another key theme is Generosity and Devotion, as the costly nature of the silver vessels and the grain offering signifies the Israelites' willing and lavish contributions in response to God's presence. This act of giving is an expression of their covenant loyalty and gratitude. The chapter also emphasizes Corporate Unity in Worship, as all twelve tribes present identical offerings, highlighting their collective commitment to the Tabernacle and their shared identity as God's people. Finally, the verse subtly points to the theme of Atonement and Sustenance, as the grain offering, while bloodless, was an integral part of the sacrificial system, symbolizing the dedication of the fruits of the land and human labor to God, often as an act of thanksgiving or as a supplementary offering alongside sin offerings, as seen in Leviticus 2.

EXPOSITION AND ANALYSIS

Key Word Analysis

Offering (Hebrew, qorbân', H7133): From a root meaning "to draw near," this term refers to something brought near the altar, specifically a sacrificial present or oblation. In this context, it denotes a gift or tribute presented to God as an act of worship and dedication, signifying the bringing of something valuable into God's presence.
Charger (Hebrew, qᵉʻârâh', H7086): This word describes a large, flat dish or platter, likely one with a hollowed-out shape. In the Tabernacle service, such a substantial vessel would have been used for presenting various offerings, particularly grain offerings, or for other ceremonial purposes, underscoring its role in the sacred rituals.
Mingled (Hebrew, bâlal', H1101): This primitive root means to mix or confound, and specifically, in this context, to overflow or be saturated, particularly with oil. It indicates the thorough blending of the fine flour with oil, a crucial preparation for the grain offering, signifying the complete integration of the oil's symbolic richness and anointing quality.

Verse Breakdown

"His offering [was] one silver charger, the weight whereof [was] an hundred and thirty [shekels],": This clause introduces the first of two significant contributions from Ahiezer. The "charger" is identified as a single, substantial silver plate, weighing 130 shekels. This considerable weight (approximately 3.25 pounds or 1.47 kg, assuming a shekel of around 11.4 grams) emphasizes the significant material value of the gift, reflecting both the prince's devotion and the preciousness of the Tabernacle's sacred service. The specific quantity highlights the precise nature of the required offerings.
"one silver bowl of seventy shekels, after the shekel of the sanctuary;": Following the charger, a second distinct silver vessel, a "bowl" (likely a basin, perhaps for liquids or sprinkling), is specified, weighing 70 shekels (approximately 1.75 pounds or 0.79 kg). While lighter than the charger, it still represents a valuable and distinct contribution for Tabernacle use. The crucial phrase "after the shekel of the sanctuary" clarifies the authoritative standard by which these vessels were weighed. This fixed, official weight, maintained in the Tabernacle, ensured uniformity, accuracy, and integrity in all sacred transactions, underscoring God's demand for precision, order, and honesty in all matters related to His worship and the administration of the Tabernacle.
"both of them full of fine flour mingled with oil for a meat offering:": This final clause describes the contents of the silver vessels. Both the charger and the bowl were filled with "fine flour mingled with oil," which constituted a "meat offering" (an archaic term for a grain offering). This pairing of valuable, precisely weighed vessels with a grain offering highlights the dual nature of the offerings: costly material goods provided for the sanctuary's function, combined with the symbolic dedication of the produce of the land. The fine flour, representing sustenance, and the oil, symbolizing anointing and richness, together represented the fruit of human labor and God's provision, offered in devotion and thanksgiving.

Literary Devices

Numbers 7:61, as part of its broader chapter, employs several significant literary devices. Repetition is the most dominant, as the precise enumeration of offerings is reiterated for each of the twelve tribal leaders. This not only underscores the unity of the tribes but also emphasizes the comprehensive nature of their support for the Tabernacle and the divine insistence on exact adherence to prescribed instructions. Symbolism is rich throughout the verse: silver, a precious metal, symbolizes purity, value, and redemption, reflecting the holiness of God's dwelling and the preciousness of the offerings. The fine flour and oil of the grain offering symbolize sustenance, the fruit of human labor, and the dedication of one's daily provision to God, often associated with thanksgiving, provision, and consecration. The precise weights, measured "after the shekel of the sanctuary," symbolize divine order, integrity, and the sacred standard by which all things related to God's presence must be measured. Furthermore, the King James Version's use of "meat offering" is an example of Archaism, where an older meaning of a word ("meat" meaning "food" in general) is employed, which can lead to Misnomer for modern readers if not properly clarified.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:61, embedded within the grand narrative of the Tabernacle's dedication, powerfully communicates several enduring theological truths. It underscores God's unwavering demand for order, precision, and excellence in worship, vividly demonstrated by the meticulous details of the offerings and the authoritative standard of the "shekel of the sanctuary." The costly nature of the gifts reflects the Israelites' profound recognition of God's supreme worth and their generous, obedient response to His commands. This corporate act of giving for the Tabernacle's establishment and ongoing service reveals a deep commitment to the covenant relationship and the centrality of God's tangible presence among His people. It teaches us that true worship involves not only our hearts and intentions but also our tangible resources, offered in accordance with divine standards of sincerity and excellence, recognizing that all we possess ultimately belongs to God.

REFLECTION AND APPLICATION

The meticulous detail and costly nature of the offerings in Numbers 7:61 call us to a profound reflection on our own approach to worship and service in the modern era. Just as the Israelites were precise and generous in their contributions to the Tabernacle, so too are we called to offer our "spiritual sacrifices" with intentionality, excellence, and a heart overflowing with reverence and gratitude. This verse challenges us to consider not only the quantity but, more importantly, the quality and integrity of our giving—whether of our time, unique talents, or material treasures. The principle of the "shekel of the sanctuary" can be spiritually applied, urging us to ensure that our contributions to God's kingdom are not haphazard, half-hearted, or merely what is convenient, but rather measured by divine standards of sincerity, purity, and wholehearted devotion. It reminds us that our worship is not merely an emotional experience or a private sentiment, but a tangible, costly expression of our love and obedience, reflecting the holiness and supreme worth of the God we serve.

Questions for Reflection

How does the precision and costliness of these ancient offerings challenge our modern understanding of generosity and commitment in worship and service to God?
In what specific areas of your life—whether time, unique talents, or financial resources—can you strive to offer "after the shekel of the sanctuary," ensuring your contributions meet God's standards of excellence and sincerity?
What does the communal and uniform nature of these offerings teach us about the importance of corporate giving and unified support for the work of God's kingdom today?

FAQ

What was the "shekel of the sanctuary" and why was it important?

Answer: The "shekel of the sanctuary" (Hebrew: shekel ha-kodesh) was a standardized, fixed weight used exclusively for sacred transactions and offerings related to the Tabernacle and its services. It was typically double the weight of a common shekel, ensuring a higher standard for sacred contributions. Its paramount importance lay in guaranteeing absolute uniformity, fairness, and integrity in all contributions to God's dwelling. This divine standard prevented fraud, ensured that all offerings were of true and unvarying value, and underscored God's demand for precision, order, and honesty in worship and in the lives of His people. It is first mentioned in Exodus 30:13 in the context of the half-shekel temple tax required for the census.

Why does the King James Version translate minchah as "meat offering" when it refers to grain?

Answer: The term "meat offering" in the King James Version is an archaic translation that can be misleading to modern readers. In 17th-century English, when the KJV was translated, "meat" was a general term for all kinds of food or provisions, not exclusively animal flesh. The Hebrew word translated here is minchah (מִנְחָה), which specifically refers to a grain offering or a tribute. This offering typically consisted of fine flour, often mixed with oil and frankincense, and was a bloodless sacrifice, distinct from animal sacrifices. It was an offering of thanksgiving, dedication, or sometimes atonement (especially for the poor). The laws concerning the grain offering are detailed comprehensively in Leviticus 2. Modern translations typically render it as "grain offering" or "meal offering" to avoid this linguistic confusion.

CHRIST-CENTERED FULFILLMENT

Numbers 7:61, with its meticulous account of costly offerings for the Tabernacle, finds its ultimate fulfillment and profound significance in the person and work of Jesus Christ. The Tabernacle itself, a temporary dwelling place for God among His people, was a profound shadow, pointing forward to the perfect and eternal presence of God in Christ. The silver vessels, precisely measured by the "shekel of the sanctuary," symbolize the preciousness, purity, and perfection required for approaching a holy God. These Old Covenant offerings, given for the Tabernacle's service, foreshadow Christ's own perfect and singular offering of Himself. He is the true and ultimate Lamb of God, who takes away the sin of the world, whose sacrifice on the cross was of infinite value, meeting and exceeding every divine standard of purity, worth, and integrity. The grain offering, representing the dedication of life and sustenance, beautifully prefigures Christ's perfect human life, offered in complete obedience and devotion to the Father—a life without blemish or spot. Unlike the repetitive and incomplete offerings of the Old Covenant, Christ's sacrifice was a once-for-all offering that perfectly atoned for sin and consecrated His people. Through His finished work, believers are now invited to offer spiritual sacrifices—praise, good deeds, and sharing—made acceptable to God through Him, the great High Priest who has entered the true, heavenly Tabernacle, making a way for us to draw near to God with confidence.

Copy as

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.

Copy as

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.

Copy as

Continue studying Numbers 7:61 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.