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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 15:17 serves as a crucial introductory statement, signaling the commencement of a new divine discourse delivered by the LORD directly to Moses for the Israelites. This concise yet potent declaration underscores the immediate and authoritative nature of God's communication, setting the stage for subsequent detailed instructions concerning offerings, laws, and the proper conduct expected of His people as they prepare for and anticipate their life in the Promised Land. It firmly establishes the divine origin of the commands that follow, reinforcing Moses' unparalleled role as God's chosen messenger and mediator.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 15:17 employs several significant literary devices, despite its brevity, primarily functioning as a Formulaic Introduction. This precise phrase, "And the LORD spake unto Moses, saying," is a recurring motif throughout the Pentateuch, serving as a clear and unmistakable signal that what follows is a direct divine mandate. Its consistent Repetition across numerous chapters and books lends immense Authority to the subsequent laws, commands, and narratives, grounding them firmly and unequivocally in the will of Yᵉhôvâh. This formula also exemplifies Divine Speech, where God is presented as an active, speaking agent, directly intervening in human affairs to reveal His will and purpose. Furthermore, it highlights Mediated Revelation, emphasizing Moses' unique and indispensable role as the chosen conduit for God's communication to Israel. The very structure of the verse, with its clear subject (LORD), verb (spake), and indirect object (Moses), followed by the direct speech indicator, is a literary convention that powerfully reinforces the divine origin and authoritative nature of the commands that follow, preparing the reader for the weight of the subsequent text.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 15:17 is far more than a mere narrative transition; it is a profound theological statement affirming the very nature of God's interaction with humanity. It establishes the foundational principle of divine revelation, asserting that God is not silent or distant but actively communicates His will, character, and commands to His people. This direct communication underscores God's sovereignty, His desire for a covenantal relationship, and His meticulous care in guiding Israel into a life of holiness and obedience. The verse also solidifies the concept of mediated revelation, where God chooses specific individuals, like Moses, to deliver His authoritative word. This foundational principle ensures that the subsequent laws are understood as divine truth, not human invention, thereby demanding absolute reverence and obedience from the covenant community. It lays the groundwork for the inspiration and authority of all Scripture, emphasizing that God's word is precise, intentional, and binding for all who hear it.
REFLECTION AND APPLICATION
Numbers 15:17, though brief, carries immense weight for believers today, reminding us of the enduring truth that God is a speaking God who actively desires to communicate with His creation. Just as He spoke directly and authoritatively to Moses, He continues to reveal His will to us primarily through His inspired and inerrant Word, the Bible. This verse calls us to cultivate a posture of attentive listening and humble obedience, recognizing that every command, principle, and promise within Scripture originates from the same divine source that spoke to Moses. Our spiritual growth is intrinsically linked to our willingness to hear and respond to God's voice, allowing His revealed truth to shape our thoughts, actions, and desires. It reinforces the supreme authority of the biblical text, urging us to approach it not as a human book but as the living, active Word of God, capable of transforming lives, discerning the intentions of the heart, and guiding us into His perfect will.
Questions for Reflection
FAQ
Why is the phrase "And the LORD spake unto Moses, saying" repeated so often in the Pentateuch?
Answer: The frequent repetition of this formula serves several crucial purposes within the Pentateuch. Firstly, it consistently establishes the divine origin of the laws, commands, and narratives that follow. It emphasizes that these are not human inventions or traditions, but direct revelations from Yᵉhôvâh, the covenant God of Israel. This repetition imbues the text with unparalleled authority, signaling to the ancient Israelites (and to us) that what is being communicated carries the absolute weight of God's own word and therefore demands absolute obedience and reverence. Secondly, it continually reinforces Moses' unique and indispensable role as God's chosen mediator and prophet. He is the singular conduit through whom God delivers His will to the entire nation, underscoring the authenticity and unity of the Law. Finally, it acts as a clear literary marker, signaling a new section of divine instruction or a significant shift in the narrative, ensuring clarity, structure, and emphasis within the unfolding revelation. This formula is a powerful and constant reminder that the entirety of the Law is God-breathed, as seen in passages like Exodus 25:1 and Leviticus 1:1.
CHRIST-CENTERED FULFILLMENT
Numbers 15:17, with its profound emphasis on God speaking directly through Moses, finds its ultimate and glorious fulfillment in the person of Jesus Christ. While Moses was God's chosen mediator for the Old Covenant, faithfully delivering the Law, Jesus is the very Word of God made flesh, the supreme and final revelation of God to humanity. The author of Hebrews powerfully declares that "God, after He spoke long ago to the fathers in many portions and in many ways, in these last days has spoken to us in His Son" (Hebrews 1:1-2). Where Moses delivered words from God, Jesus is God's definitive, incarnate Word, embodying divine truth, grace, and the very character of the Father. He is the greater Moses, the prophet prophesied to come, who not only mediates a new covenant but inaugurates it through His own perfect life, atoning death, and victorious resurrection. All the commands, revelations, and prophetic types given through Moses pointed forward to Christ, who perfectly fulfilled the Law and revealed the Father completely. Thus, the authoritative voice of the LORD that spoke to Moses now speaks to us most clearly, fully, and redemptively through the person and work of Jesus, the Lamb of God who takes away the sin of the world, inviting us into a new and living way of relationship with God.