Leviticus 24:22

KJV

Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I [am] the LORD your God.

KJV (with Strong's)

Ye shall have one {H259} manner of law {H4941}, as well for the stranger {H1616}, as for one of your own country {H249}: for I am the LORD {H3068} your God {H430}.

Complete Jewish Bible

You are to apply the same standard of judgment to the foreigner as to the citizen, because I am ADONAI your God."

Berean Standard Bible

You are to have the same standard of law for the foreign resident and the native; for I am the LORD your God.’”

American Standard Version

Ye shall have one manner of law, as well for the sojourner, as for the home-born: for I am Jehovah your God.

Commentary

### SUMMARY
Leviticus 24:22 articulates a foundational principle of divine justice within the Mosaic covenant, unequivocally mandating that a single, uniform standard of law applies equally to both native-born Israelites and resident aliens dwelling within their community. This divine decree profoundly underscores God's inherent character as righteous, impartial, and just, compelling His covenant people to mirror His non-discriminatory nature in their societal governance and judicial practices, ultimately grounding this imperative in His sovereign identity as "the LORD your God."

### CONTEXT
* **Literary Context:** Leviticus 24:22 serves as the concluding statement for a significant block of legal and ethical pronouncements that began earlier in the chapter. The preceding verses detail instructions for the sacred elements of the Tabernacle, specifically the lamps and the showbread, emphasizing the meticulous order and sanctity required in worship ([Leviticus 24:1-9 "Leviticus 24:1-9 - Instructions for the Tabernacle"]). The narrative then shifts dramatically to a specific incident: the public blasphemy of the LORD's Name by a man of mixed Israelite and Egyptian parentage, resulting in his execution by stoning according to divine command ([Leviticus 24:10-16 "Leviticus 24:10-16 - The Blasphemer's Punishment"]). Immediately following this, a series of specific legal stipulations are given concerning capital offenses, personal injury, and restitution, including the renowned "eye for eye" principle of *lex talionis* ([Leviticus 24:17-21 "Leviticus 24:17-21 - Laws of Retribution"]). The strategic placement of verse 22 directly after these severe legal codes is critical; it emphatically declares that the principles of justice, punishment, and restitution outlined are not exclusively for Israelites but apply universally to all who reside within the covenant community. This highlights the comprehensive, non-discriminatory reach of God's divine statutes, ensuring that the sanctity of life and the order of society are upheld equally for every individual, irrespective of their origin.

* **Historical & Cultural Context:** In the ancient Near East, it was a pervasive norm for societies to operate with dual legal codes, affording different rights and protections to native citizens versus foreigners or resident aliens. Often, foreigners possessed fewer legal safeguards, were more vulnerable to exploitation, and were subject to the arbitrary will of the local populace or rulers. Against this prevalent backdrop, the command in [Leviticus 24:22 "Leviticus 24:22 - One Law for All"] was remarkably progressive, radical, and inclusive. The "stranger" (Hebrew: *ger*) was a resident alien, a non-Israelite who had permanently or semi-permanently settled among the Israelites, distinct from a transient visitor. The Mosaic Law, in a testament to God's character, consistently commanded fair, compassionate, and just treatment for these *gerim*, frequently reminding Israel of their own historical experience as strangers and sojourners in Egypt ([Exodus 23:9 "Exodus 23:9 - Do Not Oppress the Stranger"]). This principle of "one manner of law" directly reflected God's own impartial character, setting Israel apart from surrounding nations and establishing a unique standard of justice that transcended ethnic or national origin, deeply rooted in their covenant relationship with Yahweh.

* **Key Themes:** Leviticus 24:22 powerfully contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of **Holiness and Purity**, as God's demand for impartial justice is an extension of His own holy character, which Israel is commanded to reflect in all aspects of their communal life. The verse also reinforces the theme of **Covenant Obedience**, emphasizing that adherence to God's laws, including those pertaining to social justice, is a non-negotiable aspect of their relationship with Him. Furthermore, it highlights the theme of **Divine Impartiality**, demonstrating that God's justice is not swayed by human distinctions, a principle echoed throughout the Old Testament (e.g., [Deuteronomy 10:17 "Deuteronomy 10:17 - God Shows No Partiality"]). Finally, the verse speaks to the theme of **Care for the Vulnerable**, specifically the *ger* or resident alien, underscoring God's concern for those who might otherwise be marginalized or exploited within society, a compassionate directive found repeatedly in the Mosaic Law (e.g., [Deuteronomy 24:19-21 "Deuteronomy 24:19-21 - Provisions for the Poor and Sojourner"]).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **One (Hebrew, _ʼechâd'_):** This numeral signifies unity, singularity, and sameness. In the context of "one manner of law," it powerfully conveys the concept of uniformity and consistency in legal application. It means there is to be no deviation, no dual standard, and no favoritism in the administration of justice. This emphasizes the singular, unchanging nature of God's righteousness and His demand for a truly equitable society.
* **Law (Hebrew, _mishpâṭ'_):** This comprehensive term refers to a verdict, judgment, ordinance, or formal decree, encompassing divine and human law, individual and collective statutes. It includes the act of judging, the place of judgment, the suit, the crime, and the penalty. Abstractly, *mishpâṭ* denotes justice itself, including a participant's right or privilege. Here, it signifies the entire body of legal principles and their consistent application.
* **Stranger (Hebrew, _gêr'_):** Properly, a guest, but by implication, a foreigner, alien, or sojourner. This term specifically denotes a resident alien—a non-Israelite who has taken up permanent or semi-permanent residence within the Israelite community. Unlike a transient visitor, the *ger* was understood to be living under the jurisdiction of Israelite law and was often dependent on the community for protection and sustenance. The consistent biblical emphasis on treating the *ger* justly underscores a profound theological commitment to the vulnerable and a practical outworking of God's own character.
* **Country (Hebrew, _ʼezrâch'_):** From a root meaning "springing up," this term refers to a native-born individual, one indigenous to the land or nation. It contrasts directly with the *gêr* (stranger), highlighting the two distinct categories of residents within Israelite society. The pairing of *gêr* and *ʼezrâch* emphasizes the comprehensive scope of the law's application to all inhabitants, regardless of their birthright or origin.

#### Verse Breakdown
* **"Ye shall have one manner of law":** This opening declaration establishes the fundamental principle of legal uniformity and consistency. It is a direct, imperative command from God, indicating that the entire community, including its judicial authorities, must adhere to a single, unwavering standard of justice. This clause eradicates any possibility of arbitrary application, favoritism, or a hierarchy of legal rights based on social standing or origin. It sets the ethical tone for the administration of justice within the covenant nation.
* **"as well for the stranger, as for one of your own country":** This crucial clause specifies the comprehensive scope of the "one manner of law." It explicitly extends the identical legal standards to both the native-born Israelite ("one of your own country," *ʼezrâch*) and the resident alien ("the stranger," *gêr*). This radical inclusivity, particularly for an ancient society, highlights God's profound concern for all individuals within the community. It ensures that even those who might otherwise be marginalized, vulnerable, or considered "outsiders" are afforded full legal protection and rights, dismantling any potential for discrimination based on ethnicity, nationality, or social status.
* **"for I [am] the LORD your God":** This powerful concluding divine assertion serves as the ultimate ground, authority, and motivation for the preceding command. It is a quintessential covenant formula that reminds Israel of Yahweh's sovereign identity, His unique covenant relationship with them, and His inherent nature as the righteous, unchanging, and just God. The demand for impartial justice is not merely a pragmatic societal rule or a human invention; it is a direct reflection of God's own character, requiring His people to embody His attributes in their communal life. Their adherence to this law is thus an act of worship, obedience, and fidelity to the One who has redeemed them and established them as His own.

#### Literary Devices
Leviticus 24:22 employs several potent literary devices to convey its crucial message with clarity and authority. The most prominent is **Divine Assertion**, powerfully encapsulated in the concluding phrase, "for I [am] the LORD your God." This covenant formula, frequently used in the Pentateuch, grounds the ethical and legal commands directly in God's immutable character and sovereign authority, making obedience not merely a matter of social order but of profound covenant fidelity and worship. There is also clear **Antithetical Parallelism** or **Juxtaposition**, as the phrase "as well for the stranger, as for one of your own country" explicitly pairs two distinct groups (the *ger* and the *ʼezrâch*), emphasizing their equal standing before the law. This creates a powerful rhetorical balance that underscores the universal application of justice. Furthermore, the very concept of "one manner of law" functions as a form of **Legal Unification**, collapsing any potential for a dual legal system and asserting a singular, equitable standard for all residents, thereby reflecting God's unified and unwavering righteousness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 24:22 profoundly reveals God's character as inherently just, impartial, and compassionate, demanding that His people reflect these attributes in their societal structures and judicial practices. This verse establishes a foundational theological principle: true justice is not selective or discriminatory but universal, extending to all individuals regardless of their origin, status, or background. It directly challenges the common human tendency towards favoritism, prejudice, and discrimination, asserting that every person, whether native-born or foreign resident, stands equally before God's righteous standards and is worthy of equitable treatment. This command is a powerful testament to the *imago Dei*, recognizing the inherent dignity and worth of every human being, and it anticipates the New Covenant's radical breaking down of all barriers between peoples.

* [Exodus 12:49](/exodus/12-49 "Exodus 12:49 - One Law for Native and Stranger")
* [Deuteronomy 10:18-19](/deuteronomy/10-18-19 "Deuteronomy 10:18-19 - God Loves the Stranger")
* [Romans 2:11](/romans/2-11 "Romans 2:11 - God Shows No Partiality")

### REFLECTION AND APPLICATION
Leviticus 24:22 remains profoundly relevant for believers today, serving as a powerful call to embody God's impartial justice and boundless compassion in all spheres of life. It challenges us to critically examine our own hearts, our personal biases, and the structures of our communities, ensuring that we do not harbor prejudice or participate in systems that subtly or overtly discriminate based on nationality, ethnicity, socio-economic status, religious background, or any other superficial distinction. This verse compels us to actively advocate for equitable legal systems, champion fair treatment for immigrants, refugees, and marginalized populations, and demonstrate genuine, compassionate engagement with those who are considered "outsiders" in our societies. By extending the same dignity, respect, and rights to all, we tangibly reflect the very character of God, who shows no partiality and whose love embraces every person. Our commitment to justice for the stranger is not merely a social good but a tangible expression of our obedience and worship to the LORD our God.

#### Questions for Reflection
* **In what specific ways might our modern societies, or even our faith communities, subtly or overtly practice a "two-tiered" system of justice or welcome for different groups of people?**
* **How does the divine command to treat the "stranger" equally challenge my own inherent biases or comfort zones regarding those who are culturally, ethnically, or socio-economically different from me?**
* **What practical and actionable steps can I take today to advocate for or personally demonstrate impartial justice, radical hospitality, and genuine inclusion in my local community, thereby reflecting the very heart of God for all people?**

### FAQ

**Why was this law particularly significant in ancient Israel?**

Answer: This law was profoundly significant because it stood in stark contrast to the prevailing legal practices of many surrounding ancient Near Eastern cultures, which often maintained different, often discriminatory, legal codes for native citizens versus foreigners. By explicitly mandating "one manner of law" for both native Israelites (*ʼezrâch*) and resident aliens (*gêr*), God established a remarkably progressive, inclusive, and ethical standard of justice. It underscored Israel's unique identity as a nation whose laws were rooted in the impartial, righteous, and compassionate character of Yahweh, setting them apart and demonstrating His profound concern for the vulnerable and marginalized in society.

**How does the phrase "for I [am] the LORD your God" function as a justification for this command?**

Answer: The phrase "for I [am] the LORD your God" is a powerful divine assertion that serves as the ultimate theological ground, supreme authority, and compelling motivation for the command. It is a quintessential covenant formula that continually reminds Israel of their unique relationship with Yahweh, their deliverer, covenant-maker, and sovereign Lord. This phrase implies that the demand for impartial justice is not merely a pragmatic human social construct or a suggestion, but flows directly and necessarily from God's own intrinsic nature. Because He is the righteous, unchanging, and impartial God, His people are commanded to embody and reflect His character in their legal, social, and ethical dealings. Their obedience to this law is, therefore, an act of profound worship, fidelity, and covenant faithfulness to the God who has chosen them and established them as His own.

### CHRIST-CENTERED FULFILLMENT
Leviticus 24:22, with its radical call for impartial justice for both native and stranger, finds its ultimate fulfillment and profound expansion in the person and work of Jesus Christ. While the Old Testament law established a legal and social framework for inclusivity within a specific national covenant, Christ's redemptive work transcends all national boundaries and legal codes, establishing a spiritual unity that systematically breaks down every dividing wall. Through His atoning sacrifice on the cross, Jesus abolished the "dividing wall of hostility" that separated Jew and Gentile ([Ephesians 2:14 "Ephesians 2:14 - Christ Our Peace"]), creating "one new humanity" from the two, thereby making peace ([Ephesians 2:15 "Ephesians 2:15 - One New Humanity in Christ"]). In Christ, the old distinctions that once defined identity and status are rendered obsolete: "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" ([Galatians 3:28 "Galatians 3:28 - Unity in Christ"]). This New Covenant reality profoundly fulfills the spirit of Leviticus 24:22 by extending God's impartial love and the blessings of His covenant not just to those who dwell physically among His people, but to all who are brought near by the precious blood of Christ, regardless of their former identity, ethnicity, or social status ([Colossians 3:11 "Colossians 3:11 - No Distinction in Christ"]). The Church, as the spiritual body of Christ, is therefore called to embody this profound unity and impartial love, welcoming all into the spiritual family of God, reflecting the very heart of the One who came to save both "insiders" and "outsiders" alike, gathering His "other sheep" into one fold ([John 10:16 "John 10:16 - Other Sheep"]).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 12:49

One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.

Numbers 9:14

And if a stranger shall sojourn among you, and will keep the passover unto the LORD; according to the ordinance of the passover, and according to the manner thereof, so shall he do: ye shall have one ordinance, both for the stranger, and for him that was born in the land.

Numbers 15:15

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.

Numbers 15:16

One law and one manner shall be for you, and for the stranger that sojourneth with you.

Numbers 15:29

Ye shall have one law for him that sinneth through ignorance, [both for] him that is born among the children of Israel, and for the stranger that sojourneth among them.

Leviticus 19:34

[But] the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I [am] the LORD your God.

Leviticus 17:10

¶ And whatsoever man [there be] of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people.