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Commentary on Numbers 15 verses 1–21
1 ¶ And the LORD spake unto Moses, saying,
2 Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give unto you,
3 And will make an offering by fire unto the LORD, a burnt offering, or a sacrifice in performing a vow, or in a freewill offering, or in your solemn feasts, to make a sweet savour unto the LORD, of the herd, or of the flock:
4 Then shall he that offereth his offering unto the LORD bring a meat offering of a tenth deal of flour mingled with the fourth part of an hin of oil.
5 And the fourth part of an hin of wine for a drink offering shalt thou prepare with the burnt offering or sacrifice, for one lamb.
6 Or for a ram, thou shalt prepare for a meat offering two tenth deals of flour mingled with the third part of an hin of oil.
7 And for a drink offering thou shalt offer the third part of an hin of wine, for a sweet savour unto the LORD.
8 And when thou preparest a bullock for a burnt offering, or for a sacrifice in performing a vow, or peace offerings unto the LORD:
9 Then shall he bring with a bullock a meat offering of three tenth deals of flour mingled with half an hin of oil.
10 And thou shalt bring for a drink offering half an hin of wine, for an offering made by fire, of a sweet savour unto the LORD.
11 Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid.
12 According to the number that ye shall prepare, so shall ye do to every one according to their number.
13 All that are born of the country shall do these things after this manner, in offering an offering made by fire, of a sweet savour unto the LORD.
14 And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savour unto the LORD; as ye do, so he shall do.
15 One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the LORD.
16 One law and one manner shall be for you, and for the stranger that sojourneth with you.
17 And the LORD spake unto Moses, saying,
18 Speak unto the children of Israel, and say unto them, When ye come into the land whither I bring you,
19 Then it shall be, that, when ye eat of the bread of the land, ye shall offer up an heave offering unto the LORD.
20 Ye shall offer up a cake of the first of your dough for an heave offering: as ye do the heave offering of the threshingfloor, so shall ye heave it.
21 Of the first of your dough ye shall give unto the LORD an heave offering in your generations.
Here we have,
I. Full instructions given concerning the meat-offerings and drink-offerings, which were appendages to all the sacrifices of animals. The beginning of this law is very encouraging: When you come into the land of your habitation which I give unto you, they you shall do so and so, Num 15:2. This was a plain intimation, not only that God was reconciled to them notwithstanding the sentence he had passed upon them, but that he would secure the promised land to their seed notwithstanding their proneness to rebel against him. They might think some time or other they should be guilty of a misdemeanour that would be fatal to them, and would exclude them for ever, as the last had done for one generation; but this intimates an assurance that they should be kept from provoking God to such a degree as would amount to a forfeiture; for this statute takes it for granted that there were some of them that should in due time come into Canaan. The meat-offerings were of two sorts; some were offered alone, and we have the law concerning those, Lev 2:1, etc. Others were added to the burnt-offerings and peace-offerings, and constantly attended them, and about these direction is here given. It was requisite, since the sacrifices of acknowledgment (specified in Lev 2:3) were intended as the food of God's table, that there should be a constant provision of bread, oil, and wine, whatever the flesh-meat was. The caterers or purveyors for Solomon's temple provided fine flour, Kg1 4:22. And it was fit that God should keep a good house, that his table should be furnished with bread as well as flesh, and that his cup should run over. In my Father's house there is bread enough. Now the intent of this law is to direct what proportion the meat-offering and drink-offering should bear to several sacrifices to which they were annexed. If the sacrifice was a lamb or a kid, then the meat-offering must be a tenth-deal of flour, that is, an omer, which contained about five pints; this must be mingled with oil, the fourth part of a hin (a hin contained about five quarts), and the drink-offering must be the same quantity of wine, about a quart and half a pint, Num 15:3-5. If it was a ram, the meat-offering was doubled, two tenth-deals of flour, about five quarts, and a third part of a hin of oil (which was to them as butter is to us) mingled with it; and the same quantity of wine for a drink-offering, Num 15:6, Num 15:7. If the sacrifice was a bullock, the meat-offering was to be trebled, three omers, with five pints of oil, and the same quantity of wine for a drink-offering, Num 15:8-10. And thus for each sacrifice, whether offered by a particular person or at the common charge. Note, Our religious services should be governed, as by other rules, so by the rule of proportion.
II. Natives and strangers are here set upon a level, in this as in other matters (Num 15:13-16): "One law shall be for you and for the stranger that is proselyted to the Jewish religion." Now, 1. This was an invitation to the Gentiles to become proselytes, and to embrace the faith and worship of the true God. In civil things there was a difference between strangers and true-born Israelites, but not in the things of God; as you are, so shall the stranger be before the Lord, for with him there is no respect of persons. See Isa 56:3. 2. This was an obligation upon the Jews to be kind to strangers, and not to oppress them, because they saw them owned and accepted of God. Communion in religion is a great engagement to mutual affection, and should slay all enmities. 3. It was a mortification to the pride of the Jews, who are apt to be puffed up with their birthright privileges. "We are Abraham's seed." God let them know that the sons of the stranger were as welcome to him as the sons of Jacob; no man's birth or parentage shall turn either to his advantage or his prejudice in his acceptance with God. This likewise intimated that, as believing strangers should be accounted Israelites, so unbelieving Israelites should be accounted strangers. 4. It was a happy presage of the calling of the Gentiles, and of their admission into the church. If the law made so little difference between Jew and Gentile, much less would the gospel make, which broke down the partition-wall, and reconciled both to God in one sacrifice, without the observance of the legal ceremonies.
III. A law for the offering of the first of their dough unto the Lord. This, as the former, goes upon the comfortable supposition of their having come into the promised land, Num 15:18. Now that they lived upon manna they needed not such an express acknowledgment of God's title to their daily bread, and their dependence upon him for it, the thing spoke for itself; but in Canaan, where they should eat the fruit of their own industry, God required that he should be owned as their landlord and their great benefactor. They must not only offer him the first-fruits and tenths of the corn in their fields (these had already been reserved); but when they had it in their houses, in their kneading trough, when it was almost ready to be set upon their tables, God must have a further tribute of acknowledgment, part of their dough (the Jews say a fortieth part, at least, of the whole lump) must be heaved or offered up to God (Num 15:20, Num 15:21), and the priest must have it for the use of his family. Thus they must own their dependence upon God for their daily bread, even when they had it in the house with them; they must then wait on God for the comfortable use of it; for we read of that which was brought home, and yet God did blow upon it, and it came to little, Hag 1:9. Christ has taught us to pray not, Give us this year our yearly harvest, but Give us this day our daily bread. God by this law said to the people, as the prophet long afterwards said to the widow of Sarepta (Kg1 17:13), Only make me thereof a little cake first. This offering was expressly kept up by the laws of Ezekiel's visionary temple, and it is a commandment with promise of family-mercies (Eze 44:30): You shall give unto the priest the first of your dough, that he may cause the blessing to rest in thy house; for, when God has had his dues out of our estates, we may expect the comfort of what falls to our share.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–21. 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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SUMMARY
Numbers 15:1 serves as a pivotal transitional verse, marking a renewed and direct divine communication from the LORD to Moses. This fresh word from God arrives immediately after a period of profound national rebellion and severe divine judgment in the wilderness, where the generation that refused to enter the Promised Land was condemned to perish. Despite Israel's profound failure and the seemingly dire circumstances, this verse powerfully signals God's enduring faithfulness to His covenant, His continued sovereign initiative, and His unwavering intention to guide and prepare His covenant people for their eventual inheritance of the Promised Land. It introduces a new set of laws and instructions, primarily prescriptive for life in Canaan, thereby underscoring God's long-term redemptive plan and His commitment to His promises, even amidst human unfaithfulness and the consequences of sin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 15:1 employs a Formulaic Introduction, a highly common and significant literary device found throughout the Pentateuch (e.g., Exodus 25:1, Leviticus 1:1). This recurring phrase, "And the LORD spake unto Moses, saying," serves as a clear and unmistakable signal to the reader that what follows is direct divine revelation, thereby establishing the absolute authority and divine origin of the subsequent laws and commands. It also functions as a powerful Narrative Transition, effectively shifting the focus from the preceding narrative of rebellion, judgment, and despair (Numbers 13-14) to a new section of legislative instruction and renewed hope. This transition is not merely structural but profoundly thematic, moving from a period of divine wrath and consequence to renewed divine guidance and preparation for the future. Furthermore, the verse encapsulates a Divine Speech Act, where God's words are performative; they do not merely describe or inform but actively bring about or command what they declare, setting the stage for the establishment of new laws and the continuation of the covenant relationship, demonstrating God's ongoing sovereignty and active involvement in the life of His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 15:1 is a profound theological statement, asserting God's unwavering faithfulness and His commitment to His covenant purposes, even in the face of profound human failure and rebellion. It demonstrates that divine judgment, while severe and just, is not the final word for God's covenant people. Instead, God's character is marked by an enduring grace and steadfast love that continues to provide guidance and a path forward, always with a view towards His ultimate redemptive plan for His people and the fulfillment of His promises. This verse emphasizes the enduring necessity of divine revelation for humanity to truly know God's will, understand His character, and walk in His ways, reminding us that true life, blessing, and covenant relationship come from heeding His authoritative commands. It powerfully prefigures the consistent biblical theme that God never abandons His people, even when they are unfaithful, but continually seeks to restore, purify, and guide them toward their promised inheritance and ultimate flourishing in His presence.
REFLECTION AND APPLICATION
Numbers 15:1, though concise, offers a powerful and enduring message for believers today, resonating deeply with our own experiences of failure and God's persistent grace. It serves as a profound reminder that God is a speaking God, actively engaged with His creation and intimately involved with His people. Just as He spoke directly and authoritatively to Moses, He continues to communicate His will, His character, and His redemptive plan to us primarily through His inspired Word, the Bible, which is "breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness" (2 Timothy 3:16). This verse also provides immense comfort and hope, demonstrating God's steadfast faithfulness and abounding grace even when we, like ancient Israel, fall short, rebel, or face the consequences of our disobedience. Our failures do not negate God's sovereign purposes or His unwavering commitment to us. He consistently offers a path forward, inviting us to listen attentively to His voice, to repent of our sins, and to walk in humble obedience, trusting in His good and perfect plans for our lives and our ultimate future in His eternal kingdom. It calls us to cultivate a posture of humility, attentiveness, and eager anticipation, always ready to hear and obey what the LORD speaks.
Questions for Reflection
FAQ
Why does God continue to speak to Moses and give laws after such a severe judgment on Israel?
Answer: God's continued communication in Numbers 15:1, despite the recent judgment and the decree that the rebellious generation would perish, underscores His unwavering faithfulness to His covenant promises. While that specific generation would not enter the Promised Land, God's long-term plan for the nation of Israel to inherit Canaan and become a holy people remained intact. The new laws and instructions given in Numbers 15 were primarily with the future generation in mind, preparing them spiritually, morally, and ritually for life in the land. This demonstrates that God's judgment, though severe, is not the end of His relationship with His covenant people; rather, it is a corrective and purifying measure that ultimately serves His redemptive purposes. His continued speaking signifies His steadfast love, His commitment to guide, purify, and establish His people according to His divine will, even through periods of discipline and wilderness wandering. It highlights His intention to fulfill His promises, as seen in His foundational covenant with Abraham (Genesis 12:1-3).
CHRIST-CENTERED FULFILLMENT
Numbers 15:1, with its emphasis on God speaking directly to Moses to reveal His will and laws, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While God spoke "at many times and in various ways" through prophets like Moses in the Old Testament, He has "in these last days spoken to us by His Son" (Hebrews 1:1-2). Jesus is the living Word of God, the perfect and complete revelation of the Father, embodying divine authority, truth, and grace (John 1:1, John 1:14). Just as Moses served as the unique mediator of God's law to ancient Israel, Jesus is the mediator of a new and better covenant, one established on superior promises and secured by His own blood (Hebrews 8:6). He is the "prophet like Moses" whom God promised to raise up from among His people (Deuteronomy 18:15, Acts 3:22), through whom God's final, saving, and definitive word has come to humanity. In Christ, God's unwavering faithfulness amidst human unfaithfulness is perfectly demonstrated through His atoning sacrifice on the cross, providing a way for all who believe to enter into the ultimate "Promised Land" of eternal life and perfect fellowship with God, not through adherence to external laws alone, but through faith in the One who perfectly fulfilled all righteousness and opened the way to the Father.