TRV
Translation
King James Version
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.
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.
World English Bible Messianic
You shall have one kind of law for the foreigner as well as the native-born; for I am the LORD your God.’”
Geneva Bible (1599)
Ye shall haue one lawe: it shalbe aswel for the stranger as for one borne in the countrey: for I am the Lord your God.
Young's Literal Translation
one judgment is to you; as a sojourner so is a native; for I am Jehovah your God.'
See also
In the KJVVerse 3,469 of 31,102
Study This Verse
Commentary on Leviticus 24 verses 10–23
10 ¶ And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp;
11 And the Israelitish woman's son blasphemed the name of the LORD, and cursed. And they brought him unto Moses: (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan:)
12 And they put him in ward, that the mind of the LORD might be shewed them.
13 And the LORD spake unto Moses, saying,
14 Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.
15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.
16 And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death.
17 And he that killeth any man shall surely be put to death.
18 And he that killeth a beast shall make it good; beast for beast.
19 And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him;
20 Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again.
21 And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death.
22 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.
23 And Moses spake to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the LORD commanded Moses.
Evil manners, we say, beget good laws. We have here an account of the evil manners of a certain nameless mongrel Israelite, and the good laws occasioned thereby.
I. The offender was the son of an Egyptian father and an Israelitish mother (Lev 24:10); his mother was of the tribe of Dan, Lev 24:11. Neither he nor his father is named, but his mother only, who was an Israelite. This notice is taken of his parentage either, 1. To intimate what occasioned the quarrel he was engaged in. The Jews say, "He offered to set up his tent among the Danites in the right of his mother, but was justly opposed by some or other of that tribe, and informed that his father being an Egyptian he had no part nor lot in the matter, but must look upon himself as a stranger." Or, 2. To show the common ill effect of such mixed marriages. When a daughter of Israel would marry an idolatrous malignant Egyptian, what could be the fruit of such a marriage but a blasphemer? For the children will be apt to take after the worse side, whichsoever it is, and will sooner learn of an Egyptian father to blaspheme than of an Israelitish mother to pray and praise.
II. The occasion of the offence was contention: He strove with a man of Israel. The mixed multitude of Egyptians that came up with Israel (Exo 12:38) were in many ways hurtful to them, and this was one, they were often the authors of strife. The way to preserve the peace of the church is to preserve the purity of it. In this strife he broke out into ill language. Note, When quarrels begin we know not what mischief they will make before they end, nor how treat a matter a little fire may kindle. When men's passion is up they are apt to forget both their reason and their religion, which is a good reason why we should not be apt either to give or to resent provocation, but leave off strife before it be meddled with, because the beginning of it is as the letting forth of water.
III. The offence itself was blasphemy and cursing, Lev 24:11. It is supposed that his cause came to be heard before the judges, who determined that he had no right to the privileges of an Israelite, his father being an Egyptian, and that, being enraged at the sentence, 1. He blasphemed the name of the Lord. He blasphemed the name, that is, he blasphemed God, who is known by his name only, not by his nature, or any similitude. Not as if God were a mere name, but his is a name above every name. The translators add of the Lord, which is implied, but not expressed, in the original, for the greater reverence of the divine Majesty: it is a shame that it should be found on record that the very name of Jehovah should be blasphemed; tell it not in Gath. It is a fond conceit of the superstitious Jews that his blasphemy was in pronouncing the name of Jehovah, which they call ineffable: he that made himself known by that name never forbade the calling of him by that name. It is probable that finding himself aggrieved by the divine appointment, which separated between the Israelites and strangers, he impudently reproached both the law and the Law-maker, and set him at defiance. 2. He cursed either God himself (and then his cursing was the same with blaspheming) or the person with whom he strove. Imprecations of mischief are the hellish language of hasty passion, as well as of rooted malice. Or perhaps he cursed the judges that gave sentence against him; he flew in the face of the court, and ridiculed the processes of it; thus he added sin to sin.
IV. The caution with which he was proceeded against for this sin. The witnesses or inferior judges brought him and his case (which was somewhat extraordinary) unto Moses (Lev 24:11), according to the order settled (Exo 18:22), and Moses himself would not give judgment hastily, but committed the offender into custody, till he had consulted the oracle in this case. Note, Judges must deliberate; both those that give the verdict and those that give the sentence must consider diligently what they do, and do nothing rashly, for the judgment is God's (Deu 1:17), and before him there will be a rehearing of the cause. They waited to know what was the mind of the Lord, whether he was to be put to death by the hand of the magistrate or to be left to the judgment of God: or, rather, they wanted to know whether he should be stoned, as those were to be that only cursed their parents (Jdg 20:9), or whether, the crime being so much greater, some sorer punishment should be inflicted on him. Note, Those that sit in judgment should sincerely desire, and by prayer and the use of all good means should endeavour to know the mind of the Lord, because they judge for him (Ch2 19:6) and to him they are accountable.
V. Sentence passed upon this offender by the righteous Judge of heaven and earth himself: Let all the congregation stone him, v. 14. God could have cut him off by an immediate stroke from heaven, but he would put this honour upon the institution of magistracy to make use of it for the supporting and vindicating of his own glory in the world. Observe, 1. The place of execution appointed: Bring him forth without the camp. To signify their detestation of the crime, they must thus cast out the criminal as an abominable branch, and separate him from them as an unclean thing and unworthy a place in the camp of Israel. 2. The executioners: Let all the congregation do it, to show their zeal for the honour of God's name. Every man should have a stone to throw at him that blasphemes God, reckoning himself nearly concerned in the reproaches cast on God, Psa 69:9. Thus also the greater terror would be cast upon the congregation; those that once helped to stone a blasphemer would ever after dread every thing that bordered upon blasphemy, that looked like it or looked towards it. 3. The solemnity of the execution; before the congregation stoned him, the witnesses were to lay their hands upon his head. The Jews say that this was used in the execution of no criminals but blasphemers; and that it was done with words to this purport, "Thy blood be upon thy own head, for thou thyself hast occasioned it. Let no blame be laid on the law, judges, juries, or witnesses; if thou scornest, thou alone shalt bear it."
VI. A standing law made upon this occasion for the stoning of blasphemers, Lev 24:15, Lev 24:16. Magistrates are the guardians of both tables, and ought to be as jealous for the honour of God against those that speak contemptuously of his being and government as for the public peace and safety against the disturbers of them. 1. A great stress is laid upon this law, as in no case to be dispensed with: He shall surely be put to death; they shall certainly stone him. Those that lightly esteemed God's honour might think it hard to make a man an offender for a word (words are but wind); but God would let them know that they must not make light of such words as these, which come from malice against God in the heart of him that speaks, and must occasion either great guilt or great grief to those that hear. 2. It is made to extend to the strangers that sojourned among them, as well as those that were born in the land. God never made any law to compel strangers to be circumcised and embrace the Jewish religion (proselytes made by force would be no honour to the God of Israel), but he made a law to restrain strangers from speaking evil of the God of Israel. 3. He that was put to death for blasphemy is said to bear his sin, in the punishment of it; no sacrifice being appointed, on the head of which the sin might be transferred, he himself was to bear it upon his own head, as a sacrifice to divine justice. So his own tongue fell upon him (Psa 64:8), and the tongue of a blasphemer will fall heavily.
VII. A repetition of some other laws annexed to this new law. 1. That murder should be punished with death (Lev 24:17, and again Lev 24:21), according to an ancient law in Noah's time (Gen 9:6), and the very law of nature, Gen 4:10. 2. That maimers should in like manner be punished by the law of retaliation, Lev 24:19, Lev 24:20. Not that men might in these cases be their own avengers, but they might appeal to the civil magistrate, who should award suffering to the injurious and satisfaction to the injured as should be thought fit in proportion to the hurt done. This law we had before, Exo 22:4, Exo 22:5. And it was more agreeable to that dispensation, in which were revealed the rigour of the law and what sin deserved, than to the dispensation we are under, in which are revealed the grace of the gospel and the remission of sins: and therefore our Saviour has set aside this law (Mat 5:38, Mat 5:39), not to restrain magistrates from executing public justice, but to restrain us all from returning personal injuries and to oblige us to forgive as we are and hope to be forgiven. 3. That hurt done wilfully to a neighbour's cattle should be punished by making good the damage, Lev 24:18, Lev 24:21. Thus the divine law took not only their lives, but their goods also under its protection. Those beasts which belonged to no particular person, but were, as our law speaks, ferae naturae - of a wild nature, it was lawful for them to kill; but not those which any man had a property in. Does God take care for oxen? Yes; for our sakes he does. 4. That strangers, as well as native Israelites, should be both entitled to the benefit of this law, so as not to suffer wrong, and liable to the penalty of this law in case they did wrong. And, it should seem, this is it that brings in these laws here, to show how equitable it was that strangers as well as Israelites should be punished for blasphemy, because strangers as well as Israelites were punishable for other crimes. And there may be this further reason for the recognition of these laws here, God would hereby show what provision he had made for man's safety, in punishing those that were injurious to him, which should be an argument with magistrates to be jealous for his honour, and to punish those that blasphemed his name. If God took care for their comfort, they ought to take care for his glory.
VIII. The execution of the blasphemer. Moses did, as it were, sign the warrant or it: He spoke unto the children of Israel to do it, and they did as the Lord commanded Moses, Lev 24:23. This teaches that death is the wages of sin, and that blasphemy in particular is an iniquity to be punished by the judges. But, if those who thus profane the name of God escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgments. This blasphemer was the first that died by the law of Moses. Stephen, the first that died for the gospel, died by the abuse of this law; the martyr and the malefactor suffered the same death: but how vast the difference between them!
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–23. 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
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. 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. 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. 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. 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
Verse Breakdown
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.
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
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, creating "one new humanity" from the two, thereby making peace Ephesians 2:15. 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. 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. 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.