What number verse is Numbers 7:74 in the Bible?

Numbers 7:74 is the 3,925th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:74 sits at position 3,925.

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, ful of incense,

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Young's Literal Translation

one golden spoon of ten shekels , full of perfume;

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In the KJVVerse 3,925 of 31,102

Study This Verse

SUMMARY

Numbers 7:74 meticulously describes a specific, precious component of the dedication offerings presented by the tribal leaders for the newly consecrated Tabernacle: "One golden spoon of ten [shekels], full of incense." This verse, embedded within a highly repetitive account of identical gifts from each of the twelve tribes, underscores the divine demand for precision, the intrinsic value of materials consecrated for sacred service, and the profound significance of the golden vessel designated for holding sacred incense, which symbolically represented prayer and intercession within the Israelite worship system.

CONTEXT

Literary Context: Numbers 7:74 is situated within an extensive and highly structured narrative spanning Numbers 7:1-88. This chapter meticulously records the dedication offerings presented by the leaders of the twelve tribes of Israel following the completion and anointing of the Tabernacle, as detailed in Numbers 7:1. Each tribal leader brings an identical offering over twelve consecutive days, with Ahira, the leader of the tribe of Naphtali, presenting his offering on the twelfth day, which includes the item described in this verse (Numbers 7:72-77). The preceding verses (e.g., Numbers 7:12-71) establish a pattern of precise enumeration for each item, specifying its material, quantity, and weight. The deliberate repetition throughout Numbers 7 serves to emphasize the unity of the tribes in their corporate worship, their collective obedience to divine commands, and the divine mandate for exactitude in all aspects of Tabernacle service.
Historical & Cultural Context: The book of Numbers chronicles Israel's wilderness journey after their miraculous exodus from Egypt and the reception of the Law at Mount Sinai. The dedication of the Tabernacle, as meticulously described in Numbers 7, marks a pivotal moment in Israel's history, signifying the formal establishment of God's dwelling place among His people and the institutionalization of their worship system. Gold, as a precious, incorruptible, and highly valued metal, was widely used in ancient Near Eastern temples and was divinely prescribed for numerous sacred vessels and components within the Tabernacle, as seen in instructions like Exodus 25:11-40. The "shekel" was a standard unit of weight and currency throughout the ancient world, ensuring precise adherence to the divinely specified values and quantities. Incense, composed of specific aromatic spices, was burned daily on the golden altar of incense (Exodus 30:1-10) and was a crucial element of Israelite worship, widely understood to symbolize the prayers of the saints ascending to God, a theme later echoed in Psalm 141:2 and Revelation 8:3-4. These offerings were not merely gifts but acts of corporate worship, obedience, and covenant affirmation, foundational to maintaining their unique relationship with Yahweh.
Key Themes: Numbers 7:74, within the broader context of the Tabernacle dedication, contributes to several key theological and narrative themes. The primary theme is Holiness and Divine Presence, as the meticulous details of the offerings underscore the sacredness required for approaching a holy God and the establishment of His dwelling place among His people. Another significant theme is Obedience and Fidelity to Covenant, highlighted by the precise adherence to God's instructions for the Tabernacle and its services, demonstrating Israel's commitment to their covenant relationship with Yahweh. The uniformity of the offerings across all twelve tribes emphasizes Unity in Worship, showcasing a collective and harmonious act of devotion from the entire nation. Finally, the "golden spoon... full of incense" points to the theme of Prayer and Intercession, illustrating the vital role of communication with God and the symbolic representation of the people's petitions ascending to the divine presence, a concept deeply embedded in Israelite spiritual practice, as seen in the daily burning of incense on the altar (Exodus 30:7-8).

EXPOSITION AND ANALYSIS

Key Word Analysis

golden (Hebrew, zâhâb', H2091): From an unused root meaning "to shimmer," this word refers to gold, often used figuratively for something gold-colored or yellow. In this context, it emphasizes the preciousness, purity, and enduring value of the material used for the sacred spoon, signifying that only the finest and most incorruptible materials were suitable for items dedicated to God's service.
spoon (Hebrew, kaph', H3709): Derived from a root meaning "to bend" or "to hollow," kaph literally refers to the hollow hand or palm. However, in this specific context, it denotes a shallow, scoop-like dish, bowl, or censer. This vessel was designed to hold and present sacred materials, specifically the incense, facilitating its proper burning and the ascent of its fragrant smoke as part of the Tabernacle rituals.
incense (Hebrew, qᵉṭôreth', H7004): From a root meaning "to cause to smoke" or "to burn sacrifices," this term refers to a fumigation or a fragrant, sweet-smelling compound specifically prepared for burning. In Israelite worship, this holy incense was a crucial element, symbolizing the prayers, worship, and intercession of the people ascending to God, and signifying an acceptable offering in His presence.

Verse Breakdown

"One golden spoon": This phrase describes a singular, highly valuable vessel crafted from pure gold. The use of "one" emphasizes its individual significance as part of a set of identical offerings, while "golden" underscores its sacred purpose and the high esteem in which it was held. Gold symbolized purity, divinity, and enduring value, making it the appropriate material for an implement used in the presence of a holy God.
"of ten [shekels]": This specifies the precise weight of the golden spoon, emphasizing the meticulous detail and exactitude required in the Tabernacle's construction and its accompanying offerings. It highlights the significant material value of the item, reflecting the principle of offering one's very best to the Lord, not merely a token gift but a substantial contribution.
"full of incense": This describes the contents of the golden spoon, indicating its immediate readiness for its sacred function. The incense was not merely a decorative element but a crucial component of the Tabernacle ritual, symbolizing the prayers and worship of the people ascending to God, and signifying atonement, purification, and communion with the divine. Its "fullness" suggests abundance and completeness in the offering.

Literary Devices

Numbers 7:74, when understood within its broader narrative context, employs several significant literary devices. Repetition is the most dominant feature throughout Numbers 7, as the identical offerings of all twelve tribes are enumerated with painstaking detail. This serves to emphasize the unity of the tribes, their collective obedience, and the unchanging nature of God's requirements for worship. The "golden spoon" and "incense" are rich in Symbolism. Gold symbolizes purity, divinity, and preciousness, signifying that only the best and most holy materials are suitable for God's service. Incense, with its ascending smoke and fragrant aroma, universally symbolizes prayer, intercession, and the acceptable worship of God. The phrase "full of incense" can also be seen as a form of Metonymy, where the container (the spoon) is described in terms of its contents, thereby highlighting the primary function and purpose of the vessel within the Tabernacle ritual and its inherent sacredness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:74, as an integral part of the Tabernacle dedication offerings, illuminates profound theological truths about worship, holiness, and intercession. The meticulous detail and the intrinsic preciousness of the "golden spoon... full of incense" highlight God's demand for intentionality, reverence, and excellence in worship. It teaches that our approach to a holy God must be marked by a spirit of generosity and a commitment to offering our very best, recognizing His supreme worth. The incense, symbolizing prayer, points to the vital role of communion with God in the life of faith and the efficacy of intercession, emphasizing that our prayers are a "sweet aroma" to the Lord. The uniformity of the offerings across all tribes also underscores the unity of God's people in corporate worship and their shared commitment to His covenant, demonstrating that collective obedience brings glory to God.

Exodus 30:7-8 - Aaron was to burn incense every morning and evening, establishing a perpetual offering before the Lord.
Psalm 141:2 - "Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice."
Revelation 5:8 - "And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints."

REFLECTION AND APPLICATION

While Numbers 7:74 describes an ancient ritual, its underlying principles resonate deeply with contemporary believers, offering timeless lessons for our spiritual lives. The emphasis on intentionality, precision, and the offering of precious items for God's service challenges us to consider the quality and sincerity of our own worship and devotion. Do we approach God with reverence, giving Him our "best" in terms of our time, talents, and treasures, or do we offer Him what is convenient or leftover? The profound symbolism of the incense as prayer reminds us of the profound privilege and power of communicating with our Creator. It encourages us to prioritize prayer as a fragrant offering that ascends to God, not merely a duty but a vital and intimate expression of our relationship with Him, recognizing that our prayers are heard and valued in heaven. Furthermore, the unity demonstrated by the identical offerings of the twelve tribes calls us to seek and foster unity in our corporate worship and service within the body of Christ, recognizing that our collective devotion brings greater glory to God and strengthens our witness to the world.

Questions for Reflection

In what practical ways can I offer my "best" to God in my daily life, reflecting the intentionality and preciousness seen in the Tabernacle offerings?
How does the symbolism of incense as prayer deepen my understanding of and commitment to my personal prayer life and intercession for others?
Considering the unity of the tribes in their offerings, how can my actions contribute to greater harmony and collective devotion within my local church community?

FAQ

What was the primary purpose of the "golden spoon" in the Tabernacle service?

Answer: The "golden spoon," more accurately understood as a censer or a shallow dish, was a sacred vessel specifically designed to hold and present the holy incense. Its primary purpose was to facilitate the burning of incense on the golden altar of incense, allowing the fragrant smoke to ascend as a symbolic representation of the prayers and worship of the people of Israel rising to God. It was an integral part of the daily Tabernacle rituals, signifying communion with the divine and serving as a means of atonement and purification, as detailed in passages like Exodus 30:7-8.

Why was incense so important in ancient Israelite worship?

Answer: Incense held profound theological and symbolic significance in Israelite worship. Its fragrant smoke, ascending towards heaven, primarily symbolized the prayers of the saints rising to God, a theme beautifully articulated in Psalm 141:2 and later in Revelation 8:3-4. It also served as a sweet aroma to the Lord, representing an acceptable offering and a means of purification and atonement, as demonstrated when Aaron used incense to stop the plague in Numbers 16:46-48. The specific composition of the incense was divinely prescribed in Exodus 30:34-38, making it holy and set apart for God's exclusive use, underscoring its sacred and indispensable role in drawing near to God.

CHRIST-CENTERED FULFILLMENT

The "golden spoon... full of incense" in Numbers 7:74, though an ancient ritual object, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The preciousness of the gold points directly to Christ's divine nature and His immeasurable worth as the Son of God, who is Himself the ultimate, perfect, and eternally valuable offering for humanity's sin. The incense, symbolizing prayer and intercession, powerfully prefigures Christ's ongoing high priestly ministry. Unlike the earthly priests who offered incense for themselves and the people, Jesus, our great High Priest, continually intercedes for us before the Father (Hebrews 7:25). His prayers are not merely symbolic but are efficacious, always heard, and always perfect, constituting a truly "fragrant offering and sacrifice to God" (Ephesians 5:2). Furthermore, the unity expressed by the identical offerings of the tribes foreshadows the profound unity of believers in Christ, who, through His singular sacrifice, are made one body (Ephesians 4:4-6) and are now called to offer spiritual sacrifices, including "the fruit of lips that acknowledge his name" (Hebrews 13:15), a sweet aroma ascending to God through Him (1 Peter 2:5). The Tabernacle's dedication, with its precious vessels and fragrant offerings, points to the greater reality of God dwelling among His people in Christ, the true and eternal sanctuary (John 1:14), and our direct, unhindered access to the Father through Him (Ephesians 2:18).

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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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