What number verse is Numbers 7:79 in the Bible?

Numbers 7:79 is the 3,930th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Numbers 7:79 sits at position 3,930.

Translation

King James Version

His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering:

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KJV (with Strong's)

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

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Complete Jewish Bible

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

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Berean Standard Bible

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

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American Standard Version

his oblation was one silver platter, the weight whereof was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;

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World English Bible Messianic

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

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Geneva Bible (1599)

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

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Young's Literal Translation

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

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In the KJVVerse 3,930 of 31,102

Study This Verse

SUMMARY

Numbers 7:79 meticulously records the offering of Pagiel, son of Ochran, leader of the tribe of Asher, on the eleventh day of the Tabernacle's dedication. This verse, part of a comprehensive and repetitive account of tribal contributions, details his specific gift: a substantial silver charger weighing 130 shekels, a silver bowl of 70 shekels, both measured by the precise "shekel of the sanctuary," and both vessels filled with fine flour mingled with oil, designated as a grain offering. It highlights the unified, generous, and meticulously prescribed nature of Israel's collective dedication to God's newly consecrated dwelling place in the wilderness.

CONTEXT

Literary Context: Numbers chapter 7 provides an exhaustive, day-by-day account of the dedicatory offerings brought by the leaders of the twelve tribes of Israel following the completion and anointing of the Tabernacle, as described in Numbers 7:1. This lengthy chapter serves as a detailed appendix to the instructions for the Tabernacle's construction and the establishment of the Levitical priesthood, emphasizing the practical implementation of divine commands. The repetitive nature of the narrative, listing the exact same set of offerings for each of the twelve days, is a deliberate literary device. It underscores the unity of the tribes, their equal commitment to the worship of Yahweh, and the comprehensive provision for the Tabernacle's ongoing service. Numbers 7:79 specifically records the offering of Pagiel, representing the tribe of Asher, placed toward the end of this lengthy enumeration but identical in its components to the previous ten offerings and the one that follows, reinforcing the theme of corporate obedience and unified worship.
Historical & Cultural Context: The setting for this event is immediately after the completion and consecration of the Tabernacle in the wilderness, a pivotal moment in Israel's early history as a nation. The Tabernacle was the physical manifestation of God's presence among His people, serving as the central hub for worship, sacrifice, and divine communication, symbolizing the covenant relationship between Yahweh and Israel. The tribal leaders, as representatives of their respective clans, brought these substantial gifts as an act of corporate dedication and support for this sacred institution. The mention of "the shekel of the sanctuary" (e.g., Exodus 30:13) refers to a standardized, precise weight, often considered double the common shekel, highlighting the exactitude and holiness required in all matters pertaining to the Tabernacle and its sacred service. These offerings were not merely symbolic; they provided the necessary resources for the Tabernacle's ongoing operations, including the vessels for various rituals and the ingredients for daily sacrifices, demonstrating the practical and spiritual commitment of the entire community to sustain God's presence among them.
Key Themes: Numbers 7:79 contributes significantly to several major theological and narrative themes within the book of Numbers and the Pentateuch. The theme of Obedience to Divine Command is paramount, as the meticulous detailing of each offering demonstrates Israel's adherence to God's instructions for worship and the Tabernacle's maintenance. Corporate Unity and Equality is powerfully conveyed through the identical nature of each tribal leader's offering, emphasizing that all tribes, regardless of size or perceived status, contributed equally to the Lord's work. The theme of Generosity and Sacrificial Giving is evident in the costly nature of the silver vessels and the finest flour, reflecting the principle of offering God one's best. Furthermore, the chapter reinforces the theme of God's Presence and Provision among His people, as the Tabernacle served as the central point of divine encounter, sustained by the very offerings detailed in this passage, thereby facilitating ongoing communion and atonement for the nation.

EXPOSITION AND ANALYSIS

Key Word Analysis

Offering (Hebrew, qorbân', H7133): This term, derived from a root meaning "to draw near," refers to something brought near the altar, specifically a sacrificial present or donation. In Numbers 7:79, it signifies a gift presented to God as an act of worship and dedication, emphasizing the Israelites' desire to approach God through their material contributions to the Tabernacle. It encapsulates the very purpose of the dedicatory gifts.
Charger (Hebrew, qᵉʻârâh', H7086): This word denotes a large, flat dish or basin, often used for serving food or, in a sacred context, for presenting offerings. Its substantial weight (130 shekels) indicates a significant and valuable item, underscoring the generosity and honor intended for God's service. In the Tabernacle, such a vessel would have been essential for the proper and dignified presentation of grain offerings.
Minchah (Hebrew, minchâh', H4503): In the King James Version, "meat offering" is an archaic translation for this Hebrew term, which more accurately means a "grain offering" or "meal offering." Derived from a root meaning "to apportion" or "bestow," it signifies a donation or tribute, specifically a bloodless and often voluntary sacrificial offering. Typically composed of fine flour, oil, and frankincense (as detailed in Leviticus 2), this offering symbolized dedication, sustenance, and the fruit of one's labor offered to God, distinct from animal sacrifices.

Verse Breakdown

"His offering [was] one silver charger, the weight whereof [was] an hundred and thirty [shekels],": This clause introduces the first of two primary silver vessels presented by Pagiel. The "silver charger" (a large, flat dish) is specified as being made of silver, a precious metal often associated with purity, value, and redemption in biblical symbolism. The precise weight of 130 shekels (approximately 3.25 pounds or 1.5 kg, depending on the shekel's exact weight) indicates a substantial and valuable item, emphasizing the costly nature of the dedication and the generosity of the giver, reflecting the honor due to God.
"one silver bowl of seventy shekels, after the shekel of the sanctuary;": This details the second silver vessel, a "bowl" (Hebrew mizrâq, likely a sprinkling bowl), also made of silver and weighing 70 shekels (approximately 1.75 pounds or 0.8 kg). The crucial phrase "after the shekel of the sanctuary" highlights the meticulous adherence to sacred standards of measurement. This standard, often heavier than common commercial shekels, ensured the integrity, precision, and holiness of all offerings presented at the Tabernacle, demonstrating that this was not a casual gift but one measured by divine decree and sacred exactitude.
"both of them full of fine flour mingled with oil for a meat offering:": This final clause describes the contents of both silver vessels. They were filled with "fine flour mingled with oil," which constituted a "meat offering" (more accurately, a grain or meal offering, Hebrew minchâh). "Fine flour" signifies the highest quality, representing purity, the choicest of one's produce, and the best of human labor. The "oil" often symbolizes the Holy Spirit, anointing, blessing, or prosperity. This combination was a staple of the minchâh offering, signifying a non-bloody sacrifice of devotion, sustenance, and thanksgiving, offered as a sweet aroma to the Lord.

Literary Devices

The passage, especially within the broader context of Numbers 7, employs several significant literary devices that amplify its theological message. Repetition is paramount, as the identical nature of each tribal leader's offering is meticulously listed twelve times. This serves not only to emphasize the unity of the tribes and their equal standing before God but also to highlight the comprehensive and sufficient provision for the Tabernacle's needs. Precision and Detail are evident in the exact weights of the silver vessels and the specific components of the grain offering ("fine flour mingled with oil"), underscoring the divine demand for order, exactitude, and holiness in worship. Furthermore, Symbolism is rich throughout the description: silver often symbolizes purity, redemption, or divine testing; fine flour represents the best of human labor and sustenance, often pointing to Christ's perfect humanity; and oil frequently symbolizes the Holy Spirit or anointing. The entire chapter functions as a testament to the Thematic Reinforcement of Israel's covenant relationship with God through acts of worship and meticulous obedience.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 7:79, within the grand narrative of the Tabernacle's dedication, powerfully articulates several enduring theological and thematic truths. It exemplifies the principles of corporate worship, where the individual offering contributes to a collective act of devotion, demonstrating unity and shared purpose among God's people. The precise and costly nature of the gifts underscores the biblical call to offer God our very best, not merely leftovers, reflecting a heart of true reverence and generosity. The "shekel of the sanctuary" highlights the divine standard of holiness and integrity required in approaching God, emphasizing that worship is not to be casual but intentional and according to His prescribed ways. Ultimately, these offerings were an act of covenant faithfulness, providing for the maintenance of God's dwelling place among them, thereby facilitating ongoing communion and atonement.

REFLECTION AND APPLICATION

The meticulous details of Numbers 7:79 and the broader context of the Tabernacle's dedication offer profound lessons for contemporary believers. Just as the tribal leaders brought their most valuable possessions—measured with sacred precision—to support God's dwelling place among them, we are called to offer our "best" to God today. This extends beyond financial giving to encompass the dedication of our time, talents, and resources, all offered with intentionality and a spirit of worship. The unity demonstrated by the identical offerings reminds us of the importance of corporate worship and communal support for the church, the body of Christ. Our offerings, whether material or spiritual, should reflect a heart of reverence, generosity, and obedience, recognizing that God is worthy of our utmost. We are invited to consider how our lives, individually and corporately, can be a "sweet aroma" to God, presented with the same care and devotion as these ancient offerings, demonstrating our commitment to His ongoing work in the world.

Questions for Reflection

In what areas of your life are you called to offer your "best" to God, beyond just financial contributions?
How does the precision and "shekel of the sanctuary" concept challenge your approach to worship and service today, prompting greater intentionality?
What does the unity expressed through the identical offerings in Numbers 7 teach us about our role within the community of faith and our shared responsibility?
How can you cultivate a spirit of greater intentionality and reverence in your personal and communal acts of worship, recognizing God's worthiness?

FAQ

What is the significance of the "shekel of the sanctuary" mentioned in Numbers 7:79?

Answer: The "shekel of the sanctuary" refers to a standardized, sacred weight used for all matters pertaining to the Tabernacle and its service. It was typically a precise, heavier standard than the common commercial shekel, often considered double its weight (e.g., Exodus 30:13). Its mention emphasizes the divine demand for accuracy, integrity, and holiness in all offerings and transactions related to God's dwelling place. It ensured that offerings were not arbitrary but met a specific, divinely ordained standard, reflecting the seriousness and sacredness of approaching God and adhering to His precise requirements for worship.

Why are all the tribal leaders' offerings in Numbers 7, including Pagiel's in Numbers 7:79, identical?

Answer: The identical nature of the offerings throughout Numbers 7 serves several important theological and practical purposes. Firstly, it underscores the unity and equality of the twelve tribes before God; no tribe or leader was deemed more important or privileged than another in their dedication to the Tabernacle. It highlights that all of Israel, as one unified body, was dedicated to the Lord. Secondly, it emphasizes the comprehensive and sufficient provision for the Tabernacle's needs, as the collective identical gifts ensured all necessary resources were supplied for its ongoing operations. Thirdly, the repetition itself is a powerful literary device that highlights the meticulous obedience of the people to God's commands and the divine order established for worship, reinforcing the theme of Israel's corporate faithfulness.

What is a "meat offering" in the context of Numbers 7:79?

Answer: In the King James Version, "meat offering" is an archaic translation of the Hebrew word minchâh (מִנְחָה), which more accurately means a "grain offering" or "meal offering." Unlike animal sacrifices that involved the shedding of blood, the minchâh consisted primarily of fine flour, oil, and frankincense, as detailed in Leviticus 2. It was typically a voluntary offering of thanksgiving, devotion, or a symbol of sustenance and the fruit of one's labor offered to God. It was a non-bloody sacrifice, often accompanying burnt offerings, symbolizing dedication, the giving of one's best produce to the Lord, and a recognition of God as the provider of all sustenance.

CHRIST-CENTERED FULFILLMENT

Numbers 7:79, with its detailed account of a costly and precise grain offering for the Tabernacle, finds its ultimate fulfillment in Jesus Christ. The Tabernacle itself, for which these offerings were made, was a tangible shadow of Christ, the true dwelling place of God among humanity (John 1:14). The "fine flour mingled with oil" in the grain offering, symbolizing purity, sustenance, and the anointing of the Spirit, beautifully foreshadows Christ's perfect humanity—His sinless life and His role as the bread of life (John 6:35) who perfectly sustained humanity both physically and spiritually. Unlike the repeated, incomplete offerings of the Old Covenant, Christ offered Himself "once for all" (Hebrews 10:10), a perfect, complete, and eternally sufficient sacrifice that truly takes away sin and establishes a new covenant. His offering was not merely a portion of silver or flour, but His very life, given with ultimate precision and holiness, fulfilling the demands of the "shekel of the sanctuary" in a spiritual and perfect sense. Through His perfect sacrifice and indwelling Spirit, we are now empowered to offer our lives as "living sacrifices" (Romans 12:1), united in Him, building up His spiritual temple, the Church (Ephesians 2:19-22), a reality far greater than the physical Tabernacle.

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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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