What number verse is Numbers 7:62 in the Bible?

Numbers 7:62 is the 3,913th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:62 sits at position 3,913.

Translation

King James Version

One golden spoon of ten shekels, full of incense:

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KJV (with Strong's)

One ^H259 golden ^H2091 spoon ^H3709 of ten ^H6235 shekels, full ^H4392 of incense ^H7004:

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Complete Jewish Bible

one gold pan of ten shekels [one-quarter pound], full of incense;

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Berean Standard Bible

one gold dish weighing ten shekels, filled with incense;

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American Standard Version

one golden spoon of ten shekels, full of incense;

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World English Bible Messianic

one golden ladle of ten shekels, full of incense;

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Geneva Bible (1599)

A golden incense cup of ten shekels, full of incense,

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Young's Literal Translation

one golden spoon of ten shekels , full of perfume;

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Study This Verse

SUMMARY

Numbers 7:62 meticulously describes "One golden spoon of ten [shekels], full of incense," an offering presented by Eliasaph, leader of the tribe of Gad, as part of the extensive dedication ceremony for the newly consecrated Tabernacle. This specific detail, repeated for each tribal leader's contribution, underscores the profound value placed on worship, the divine demand for precise obedience, and the collective commitment of Israel in approaching God. The golden spoon, a costly and pure vessel, combined with the sacred incense, powerfully symbolizes the preciousness of prayer and the fragrant aroma of sincere devotion ascending to the Lord, highlighting the excellence required in all acts of worship.

CONTEXT

Literary Context: Numbers 7 provides an exhaustive and highly detailed record of the dedication offerings brought by the twelve tribal leaders of Israel for the newly erected Tabernacle. This chapter immediately follows the completion, erection, and anointing of the Tabernacle and its furnishings, as described in Exodus 40, marking a pivotal transition from construction to consecrated service. Each of the twelve tribal leaders presents an identical set of gifts over twelve days, yet the biblical text meticulously lists every single item for each tribe. This deliberate repetition, far from being redundant, emphasizes the uniformity in their dedication, the comprehensive nature of God's commands, and the people's unwavering obedience. Verse 62 specifically details a component of the offering from Eliasaph the son of Deuel, the leader of the tribe of Gad, illustrating the divine precision and the profound significance attributed to every minute component of their collective act of worship and covenant renewal.
Historical & Cultural Context: The Tabernacle served as the central place of worship and the tangible symbol of God's immediate presence among His people during their forty-year wilderness wanderings, following their miraculous deliverance from Egypt and the giving of the Law at Mount Sinai. The dedication offerings were not merely spontaneous gifts but essential provisions for the Tabernacle's ongoing service and the sustenance of the Levitical priesthood. Incense, a specially compounded holy mixture (as meticulously prescribed in Exodus 30:34-38), played a crucial role in Tabernacle worship, being burned daily on the altar of incense. Culturally, its rising smoke was understood to symbolize the prayers of the saints and the sweet aroma of acceptable worship ascending to God. The "shekel" was a standard unit of weight and currency in ancient Israel, underscoring the substantial material value and the exactness with which these sacred contributions were measured and presented, reflecting the seriousness of their commitment to the Lord and the high standards of divine service.
Key Themes: Numbers 7:62 contributes significantly to several overarching themes within the book of Numbers and the Pentateuch. Foremost is the theme of Worship and Holiness, emphasizing that God's presence demands a specific, ordered, and holy approach. The meticulous details of the offerings underscore the divine standard of excellence and purity required in approaching a holy God. Another key theme is Obedience and Covenant Faithfulness, as the tribal leaders' precise adherence to the instructions demonstrates Israel's commitment to the covenant established at Mount Sinai. The uniformity of the gifts across all twelve tribes highlights the Unity of Israel in their common purpose of worship and service to Yahweh, despite their tribal distinctions. Finally, the sheer value of the offerings, particularly the gold, points to the Preciousness of God's Presence and the immense worth attributed to the privilege of communion with Him, a privilege that necessitated such costly and dedicated offerings.

EXPOSITION AND ANALYSIS

Key Word Analysis

Golden (Hebrew, zâhâb', H2091): From an unused root meaning to shimmer, this word refers to gold, or figuratively, something gold-colored. In the context of the Tabernacle and its furnishings, gold consistently symbolizes divine purity, immense value, and the sacredness of objects dedicated to God. Its incorruptible nature also speaks to the eternal and unblemished character of God and the worship offered to Him. The use of gold for the spoon signifies that only the most precious and excellent materials were deemed fitting for divine service.
Spoon (Hebrew, kaph', H3709): Derived from a root meaning "to bend" or "to hollow," kaph literally refers to the hollow hand or palm. By extension, it denotes anything shaped like a hand, such as the sole of a foot, the paw of an animal, or, as here, a small pan, bowl, or censer. In Tabernacle service, these "spoons" or censers were specifically used by priests to carry coals from the altar or to hold the sacred incense for burning. Its function was to contain and present the holy incense, making it an integral vessel for the ritual of worship.
Incense (Hebrew, qᵉṭôreth', H7004): From a root meaning "to cause smoke to ascend," qᵉṭôreth refers to a fumigation, specifically the sweet-smelling, specially compounded holy incense used in Tabernacle worship. Its burning produced a fragrant smoke that ascended heavenward, serving as a powerful symbol of prayer, the acceptance of worship, and the pleasantness of communion with God. It was a vital element in creating an atmosphere of reverence, holiness, and divine presence.

Verse Breakdown

"One golden spoon": This phrase emphasizes the singular and distinct nature of each tribal leader's offering, yet it is identical for all, signifying unity in purpose. The material, "golden," immediately conveys the immense value and sacredness of the vessel. Gold, being the most precious and pure metal, indicates that only the finest and most excellent was considered suitable for God's service and presence, reflecting the divine standard of perfection.
"of ten [shekels]": This precise weight specification, approximately 4.5 ounces or 128 grams of pure gold, underscores the substantial material value of the spoon itself. It highlights the meticulous detail God required for the offerings, demonstrating that divine commands are not vague but demand exactness and intentionality in worship. This precision also ensured uniformity among the offerings, reinforcing the idea that all tribes contributed equally and with the same standard of excellence.
"full of incense": This clause reveals the primary purpose of the golden spoon – to contain and present the sacred incense. The word "full" implies a generous and complete offering, not merely a token amount. The incense, as a symbol of prayer and acceptable worship, signifies that the vessel was not empty but filled with the very essence of devotion and communion with God, ready to be offered.

Literary Devices

Numbers 7:62, within the broader context of the chapter, employs several significant literary devices that enrich its meaning. Symbolism is paramount, with the "golden spoon" symbolizing the preciousness, purity, and excellence required for worship, reflecting the holiness of God. The "incense" serves as a potent symbol of ascending prayers, acceptable devotion, and the sweet aroma of communion with God. The very act of offering these items is a symbolic gesture of obedience, reverence, and covenant faithfulness. The pervasive Repetition of this exact offering (and others) for each of the twelve tribes throughout Numbers 7 is a deliberate literary choice. It serves to emphasize the unity of Israel in their dedication, the comprehensive nature of the offerings, and the consistent standard of holiness and obedience demanded by God. This repetition also creates a sense of solemnity and reinforces the profound importance of each detail in the divine economy. Furthermore, there is an element of Metonymy, where the physical objects—the "spoon" and "incense"—stand in for the entire act of worship and the spiritual posture of the offerer. The tangible items represent the intangible spiritual realities of dedication, prayer, and the intimate communion with the divine.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:62, with its focus on a golden spoon full of incense, profoundly connects to the theological themes of worship, prayer, and the nature of offerings pleasing to God. It highlights that true worship involves both material sacrifice (the precious gold, representing what is valuable to us) and spiritual devotion (the symbolic incense, representing our prayers and praise). The meticulous detail of the offering underscores God's absolute holiness and His expectation of intentionality, excellence, and purity in approaching Him. This ancient ritual foreshadows the New Testament understanding of spiritual sacrifices, where our prayers, praises, and lives become the "fragrant offerings" acceptable to God, not through physical objects, but through sincere hearts transformed by grace and offered in faith.

REFLECTION AND APPLICATION

The precise and costly offering of the golden spoon full of incense in Numbers 7:62 serves as a timeless reminder that our worship and engagement with God should be marked by intentionality, excellence, and a deep sense of value. While we no longer offer physical incense in a Tabernacle, the underlying principles remain profoundly relevant. Our prayers are still a "fragrant offering" to God, ascending to His throne, and our lives are called to be living, spiritual sacrifices. This verse challenges us to consider the quality of our devotion, the sincerity and consistency of our prayers, and the generosity of our giving—not just materially, but of our time, talents, and affections. It encourages us to approach God with profound reverence, knowing that He values our heartfelt and dedicated offerings, seeing beyond the external act to the internal posture of our hearts. Our worship should reflect the infinite worth of the One we worship, prompting us to give our very best.

Questions for Reflection

How does the meticulousness and value of these ancient offerings challenge my contemporary approach to worship and service?
In what ways can I ensure that my prayers are truly a "fragrant offering" to God, reflecting deep sincerity, faith, and devotion?
What does the preciousness of gold in this context teach me about the value God places on excellence, purity, and wholeheartedness in our spiritual lives?

FAQ

Why was the weight of the spoon specified?

Answer: The weight of the golden spoon (ten shekels) was meticulously specified to emphasize the immense value and the precise nature of the offerings required for the Tabernacle's dedication. This level of detail underscored God's holy character and His demand for exactness, excellence, and purity in all matters of worship and service. It also ensured uniformity among the tribal leaders' gifts, highlighting their collective and equal commitment to God's service and the covenant, as consistently demonstrated throughout Numbers 7. Such precision left no room for casual or half-hearted contributions.

What is the significance of incense in biblical worship?

Answer: In biblical worship, particularly within the Tabernacle and Temple systems, incense was a specially prepared, holy mixture that produced a fragrant smoke when burned on the altar of incense. This smoke profoundly symbolized the prayers of the saints ascending to God, a "sweet aroma" or pleasing fragrance to Him. It was a vital component of the daily worship, as detailed in Exodus 30:7-8, and represented the acceptance of worship and the presence of God. In the New Testament, this powerful symbolism is explicitly connected to prayer in Revelation 8:3-4, where golden bowls full of incense are identified as the prayers of God's people, affirming its enduring spiritual significance.

CHRIST-CENTERED FULFILLMENT

Numbers 7:62, with its golden spoon full of incense, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The costly gold, symbolizing purity, divinity, and immense worth, points directly to the infinite value of Christ's perfect life and His sinless, unblemished sacrifice. He is the ultimate, unblemished offering, far surpassing any material gift, who offered Himself "through the eternal Spirit to God" (Hebrews 9:14). Just as the incense represented acceptable prayers ascending to God, Christ's life of perfect obedience and His atoning death are the most fragrant offering imaginable, a "fragrant offering and sacrifice to God" (Ephesians 5:2). Through His finished work on the cross, believers are now able to approach God directly, offering spiritual sacrifices of praise and prayer that are acceptable in His sight (Hebrews 13:15; 1 Peter 2:5). The meticulousness of the Old Testament offerings, including the golden spoon, underscores the absolute perfection required for atonement and access to God—a perfection found only in Christ, who is the true and living Tabernacle (John 1:14), the mediator of a new and better covenant (Hebrews 8:6). Our worship, once mediated by priests and physical objects, is now made perfect and pleasing to God through Him, our Great High Priest, who ever lives to intercede for us (Hebrews 4:14; Hebrews 7:25).

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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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Hebrews 13:15
By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.
Psalms 112:2
His seed shall be mighty upon earth: the generation of the upright shall be blessed.
Isaiah 66:20
And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.
Daniel 9:27
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
Philippians 4:18
But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.
Romans 15:16
That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.