What number verse is Numbers 7:64 in the Bible?

Numbers 7:64 is the 3,915th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:64 sits at position 3,915.

7:637:63

Numbers 7:64

Q: What was the primary purpose of a "sin offering" in ancient Israel?

The *chaṭṭâʼâh*, or "sin offering," was a crucial component of the Israelite sacrificial system, primarily designed to atone for unintentional sins or to cleanse ritual impurities. It addressed situations where an individual or the community had inadvertently violated God's commands or had become ritually unclean, which would otherwise prevent them from participating in worship or being in God's holy presence. Unlike offerings for deliberate, high-handed sins (for which there was often no sacrifice, but rather severe consequences), the sin offering provided a means of purification and restoration of fellowship with God. It highlighted God's provision for dealing with human imperfection and maintaining the holiness necessary for His people to dwell in His presence, as outlined in the Mosaic Law, particularly in Leviticus 4-5.

7:657:65

Translation

King James Version

One kid of the goats for a sin offering:

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KJV (with Strong's)

One ^H259 kid ^H8163 of the goats ^H5795 for a sin offering ^H2403:

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Complete Jewish Bible

one male goat as a sin offering,

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Berean Standard Bible

one male goat for a sin offering;

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American Standard Version

one male of the goats for a sin-offering;

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World English Bible Messianic

one male goat for a sin offering;

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Geneva Bible (1599)

An hee goate for a sinne offring,

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Young's Literal Translation

one kid of the goats for a sin-offering:

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In the KJVVerse 3,915 of 31,102

Study This Verse

SUMMARY

Numbers 7:64, declaring "One kid of the goats for a sin offering," specifies a crucial component of the elaborate dedication offerings presented by the leaders of the twelve tribes of Israel for the newly consecrated Tabernacle and its altar. This seemingly minor detail within a lengthy list profoundly underscores the meticulous nature of divine instructions for worship, the foundational and persistent need for atonement and purification even amidst acts of profound devotion, and God's unwavering holiness which necessitates His gracious provision for dealing with human sin.

CONTEXT

Literary Context: Numbers chapter 7 provides an exhaustive, day-by-day record of the dedication offerings brought by each tribal leader for the Tabernacle and its altar, immediately following their completion, anointing, and consecration as detailed in Numbers 7:1. This grand ceremonial event spanned twelve days, with each leader presenting an identical set of gifts. The repetitive and precise enumeration of these offerings throughout the chapter, with verse 64 specifically detailing a component of the offering made on the tenth day by Ahiezer, the leader of the tribe of Dan, serves to emphasize the Israelites' meticulous obedience to God's exact commands. It highlights the comprehensive nature of the Tabernacle's consecration, ensuring every aspect of their worship space was set apart and purified according to divine will, establishing the protocol for approaching a holy God.
Historical & Cultural Context: The setting for Numbers 7:64 is the Israelite camp in the wilderness, approximately one year after the Exodus from Egypt and the giving of the Law at Mount Sinai. The Tabernacle, a portable sanctuary, stood as the tangible focal point of Israelite worship and the visible manifestation of God's dwelling presence among His people. Its dedication was a monumental covenantal event, establishing the framework for their relationship with Yahweh. The "sin offering" (Hebrew: chaṭṭâʼâh) was an indispensable part of the Mosaic sacrificial system, designed to atone for unintentional sins or to cleanse ritual impurities that would otherwise render an individual or the community unfit to approach a holy God. The specific animal, "a kid of the goats," was a prescribed offering in Levitical law for certain sin offerings, as detailed in passages like Leviticus 4:27-31, illustrating the precise requirements God laid out for His people to maintain holiness and access to His presence. These offerings were not mere rituals but vital expressions of Israel's understanding of sin, holiness, and God's gracious provision for reconciliation.
Key Themes: This verse, embedded within the larger narrative of the Tabernacle's dedication, contributes significantly to several overarching themes in Numbers and the Pentateuch. Foremost is the theme of Divine Holiness and Human Sinfulness. The very necessity of a sin offering, even during a joyous consecration, underscores God's absolute holiness and the pervasive reality of human imperfection, as seen throughout the wilderness journey (e.g., Numbers 14). This leads to the theme of Divine Provision for Atonement, where God, in His mercy, provides a means for His people to deal with sin and maintain fellowship. The meticulous details of the offering highlight Obedience and Order in worship, emphasizing that God's people must approach Him on His terms, not their own (Leviticus 10:1-2). Finally, the repetition throughout Numbers 7 underscores the Unity and Participation of all Israel in the covenant relationship and the collective need for purification.

EXPOSITION AND ANALYSIS

Key Word Analysis

One (Hebrew, ʼechâd', H259): Meaning "united, i.e. one; or (as an ordinal) first." In this context, it emphasizes the singularity and distinctness of the animal required. It highlights that each offering was a specific, individual sacrifice, not a collective or undifferentiated mass. This precision underscores the deliberate and exact nature of God's commands for worship, where every detail held significance.
Kid (Hebrew, sâʻîyr', H8163): Meaning "shaggy; as noun, a he-goat." This term specifies a young male goat, distinguishing it from older animals or other species. The selection of a "kid" for the sin offering was not arbitrary but was part of the divinely prescribed sacrificial regulations (e.g., Leviticus 4:23). It signifies the purity and unblemished nature required of sacrificial animals, symbolizing the innocence of the substitute.
Sin offering (Hebrew, chaṭṭâʼâh', H2403): Meaning "an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender; punishment (of sin), purifying(-fication for sin), sin(-ner, offering)." This term denotes a specific type of sacrifice primarily intended to atone for unintentional sins or to cleanse ritual impurities. It was crucial for restoring ritual purity and fellowship with God, enabling the worshiper to draw near to His holy presence by addressing the "missing of the mark" (the root meaning of chaṭṭâʼâh) against God's law. Unlike the guilt offering (asham), which focused on restitution for specific wrongs, the chaṭṭâʼâh primarily dealt with the defilement of sin and the need for purification before a holy God.

Verse Breakdown

"One kid": This phrase establishes the specific animal required for this particular offering. The numerical "one" emphasizes the singular nature of the sacrifice, indicating that a single, distinct, young male goat was to be presented. This precision reflects the exactitude of the Mosaic Law, where the type and quantity of each offering were divinely ordained, leaving no room for human discretion in the foundational elements of worship.
"of the goats": This clarifies the species from which the "kid" must be taken, ensuring adherence to the detailed sacrificial laws. Goats were common and acceptable animals for various offerings, especially sin offerings, due to their availability and their prescribed role in the atonement process. This specification underscores the importance of offering precisely what God commanded, reflecting the seriousness of approaching a holy God.
"for a sin offering": This clause explicitly states the purpose and function of this specific animal. It was designated to address sin and impurity, demonstrating that even in the joyous and grand occasion of the Tabernacle's dedication, the pervasive reality of human sin and the foundational need for divine provision for atonement were paramount. This highlights that access to God's holy presence was not automatic but required a divinely appointed means of purification and expiation.

Literary Devices

Numbers 7:64, situated within its broader chapter, powerfully employs several literary devices. The most striking is Repetition, as the entire chapter meticulously repeats the identical list of offerings for each of the twelve tribes. This extensive repetition serves to emphasize the uniformity of the divine command, the complete and faithful obedience of the tribal leaders, and the comprehensive, all-encompassing nature of the Tabernacle's dedication. It underscores the idea that all Israel, through their representatives, participated equally and precisely in this foundational act of worship and purification. Furthermore, the "kid of the goats" itself functions as Symbolism. As part of the sin offering, it symbolizes the substitutionary principle where an innocent life is given to atone for sin, foreshadowing the ultimate, perfect sacrifice. The detailed nature of the offering also exemplifies Precision and Order, reflecting the divine character of Yahweh and the highly structured, purposeful nature of Israelite worship, where every element had its place and meaning in approaching a holy God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:64, though a seemingly small detail within a lengthy list, carries profound theological weight. It underscores the pervasive nature of sin and impurity, even in the context of sacred acts like the Tabernacle's dedication, and highlights God's unwavering holiness, which necessitates a means of purification for His people to draw near. The provision of the "sin offering" reveals God's gracious initiative to bridge the gap created by human imperfection, allowing for reconciliation and continued fellowship. It teaches that access to God's presence is not automatic but is granted through a divinely appointed means of atonement, emphasizing both human responsibility for sin and God's merciful provision for dealing with it. This ancient ritual points to the unchanging truth that sin separates, and only God can provide the way back.

REFLECTION AND APPLICATION

The ancient ritual described in Numbers 7:64, though seemingly distant from our modern experience, offers timeless truths for believers today. It serves as a stark reminder of the seriousness of sin in God's eyes—so serious that even during a joyous dedication of His dwelling place, a sin offering was required to address human imperfection. This should prompt us to humbly acknowledge our own imperfections and the subtle ways we "miss the mark," even in our best intentions and acts of devotion. More importantly, this verse deepens our appreciation for God's boundless grace and His perfect, once-for-all provision for our sin through Jesus Christ. We no longer need to offer a "kid of the goats" because Christ, the spotless Lamb, offered Himself as the ultimate sacrifice, fulfilling all the Old Testament types. Reflecting on the meticulousness of these Old Testament offerings should inspire a profound gratitude for the complete and final cleansing we receive through faith in Him, motivating us to live lives that honor His holiness and reflect the purity He has graciously bestowed upon us. It calls us to a deep reverence for God and a joyful acceptance of His perfect redemption.

Questions for Reflection

How does the meticulous nature of the Tabernacle offerings inform our understanding of worship today, particularly regarding reverence and intentionality?
In what ways does this ancient sin offering deepen your appreciation for Christ's ultimate and complete sacrifice on the cross?
Considering the concept of "unintentional sins" or ritual impurity, what areas of our lives might we need to bring before God for cleansing and purification today?

FAQ

Why was a "kid of the goats" specified for the sin offering in this context?

Answer: The specific animal required for a sin offering, including a "kid of the goats," was meticulously detailed in the Levitical law, particularly in Leviticus 4. The type of animal varied depending on the status of the offerer (e.g., a high priest, the whole congregation, a ruler, or a common person) and the nature of the sin. A "kid of the goats" (a young male goat) was a common and acceptable offering for the unintentional sins of a common person or for specific purification rituals. Its selection in Numbers 7:64 for the tribal leaders' dedication offerings indicates its suitability and prescribed use for that particular ritual context, underscoring the strict adherence to divine instructions for proper worship and the universal need for atonement, regardless of status.

What was the primary purpose of a "sin offering" in ancient Israel?

Answer: The chaṭṭâʼâh, or "sin offering," was a crucial component of the Israelite sacrificial system, primarily designed to atone for unintentional sins or to cleanse ritual impurities. It addressed situations where an individual or the community had inadvertently violated God's commands or had become ritually unclean, which would otherwise prevent them from participating in worship or being in God's holy presence. Unlike offerings for deliberate, high-handed sins (for which there was often no sacrifice, but rather severe consequences), the sin offering provided a means of purification and restoration of fellowship with God. It highlighted God's provision for dealing with human imperfection and maintaining the holiness necessary for His people to dwell in His presence, as outlined in the Mosaic Law, particularly in Leviticus 4-5.

CHRIST-CENTERED FULFILLMENT

The "kid of the goats" offered as a sin offering in Numbers 7:64, like all Old Testament sacrifices, serves as a powerful shadow pointing to the ultimate reality found in Jesus Christ. These animal sacrifices were inherently temporary and repetitive, merely covering sin and providing ritual purification for a limited time. They powerfully foreshadowed the perfect, once-for-all sacrifice of the Lamb of God who truly takes away the sin of the world. Christ, as our great High Priest and the spotless offering, entered the true, heavenly Tabernacle not with the blood of goats and calves, but with His own blood, securing an eternal redemption. Through His crucifixion, He became our propitiation, satisfying God's righteous wrath against sin and making full and final purification possible for all who believe, thereby fulfilling every type and shadow of the Old Testament sin offering. His perfect sacrifice renders all animal sacrifices obsolete, providing complete access to God's presence, as taught in Hebrews 10:1-18.

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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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