Numbers 15:15

Translation
King James Version
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.
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KJV (with Strong's)
One H259 ordinance H2708 shall be both for you of the congregation H6951, and also for the stranger H1616 that sojourneth H1481 with you, an ordinance H2708 for ever H5769 in your generations H1755: as ye are, so shall the stranger H1616 be before H6440 the LORD H3068.
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Complete Jewish Bible
For this community there will be the same law for you as for the foreigner living with you; this is a permanent regulation through all your generations; the foreigner is to be treated the same way before ADONAI as yourselves.
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Berean Standard Bible
The assembly is to have the same statute both for you and for the foreign resident; it is a permanent statute for the generations to come. You and the foreigner shall be the same before the LORD.
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American Standard Version
For the assembly, there shall be one statute for you, and for the stranger that sojourneth with you, a statute for ever throughout your generations: as ye are, so shall the sojourner be before Jehovah.
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World English Bible Messianic
For the assembly, there shall be one statute for you and for the stranger who lives as a foreigner, a statute forever throughout your generations. As you are, so shall the foreigner be before the LORD.
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Geneva Bible (1599)
One ordinance shalbe both for you of the Congregation, and also for the stranger that dwelleth with you, euen an ordinance for euer in your generations: as you are, so shall the stranger bee before the Lord.
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Young's Literal Translation
`One statute is for you of the congregation and for the sojourner who is sojourning, a statute age-during to your generations: as ye are so is the sojourner before Jehovah;
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See also
Numbers 9:14Numbers 15:29Exodus 12:49Exodus 12:43Galatians 3:28Exodus 12:241 Samuel 30:25
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In the KJVVerse 4,169 of 31,102

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SUMMARY

Numbers 15:15 articulates a foundational principle of divine impartiality and communal unity, declaring that the same divine statutes and ordinances apply equally to both native-born Israelites and resident aliens ("strangers") living within their midst. This verse profoundly underscores God's unwavering justice and His design for a unified, equitable society bound by His unchanging law, transcending distinctions of origin or social status and establishing a perpetual standard for all generations. It reveals God's character as one who shows no favoritism, demanding that His people reflect this same justice and compassion in their interactions with all within their borders.

CONTEXT

  • Literary Context: Numbers 15:15 is strategically placed within a larger section (Numbers 15:1-41) that details various laws and offerings given to the Israelites as they prepared to enter and settle in the Promised Land. The preceding verses (Numbers 15:1-16) specifically outline regulations for grain offerings, drink offerings, and burnt offerings, emphasizing the precise manner in which these rituals were to be performed. Verse 15:15 serves as a pivotal statement, broadening the scope of these and other Mosaic laws by explicitly extending their application beyond the native Israelite to include the "stranger that sojourneth" among them. This inclusion demonstrates that the covenant community, even in its nascent stages, was intended to operate under a singular, universal legal framework, ensuring consistency and justice for all within its borders, thus preventing the emergence of a two-tiered system based on ethnicity. The chapter concludes with laws concerning unintentional sins and the command to wear tassels (Numbers 15:37-41), reinforcing the pervasive nature of God's commands and their universal applicability within the community.
  • Historical & Cultural Context: In the ancient Near East, the treatment of foreigners often varied widely, typically placing them in a vulnerable, marginalized, and legally inferior position compared to native citizens. Foreigners were frequently without land rights, subject to different laws, and susceptible to exploitation. Against this backdrop, the Mosaic Law, as articulated in Numbers 15:15, presents a revolutionary and counter-cultural mandate. The term "stranger" (Hebrew: ger) refers specifically to a resident alien—a non-Israelite who had left their homeland to settle permanently among the Israelites, often for economic or security reasons. Unlike a transient visitor, the ger was integrated into the community, albeit without tribal land inheritance. God's command for "one ordinance" for both native and ger was a radical departure from prevailing norms, establishing a unique legal and social framework rooted in divine justice and compassion, particularly for those who might otherwise be vulnerable. This directive was often underpinned by Israel's own historical experience as sojourners in Egypt, as reminded in passages like Deuteronomy 10:19.
  • Key Themes: Numbers 15:15 powerfully contributes to several overarching themes within the book of Numbers and the broader Pentateuch. Firstly, it establishes the Impartiality and Justice of God, demonstrating that His divine law is not arbitrary or discriminatory but applies universally to all who live under His covenant. This principle underscores God's character as one who shows no favoritism. Secondly, it highlights the theme of Inclusion and Hospitality to the Sojourner. The explicit command for the ger to be treated "as ye are" is a foundational statement of social justice, requiring the Israelites to extend full legal and moral rights to non-native residents. This theme is echoed throughout the Torah, notably in Leviticus 19:33-34 and Deuteronomy 24:17-18, which emphasize remembering Israel's own alien status in Egypt as a basis for compassion. Thirdly, the phrase "an ordinance for ever in your generations" emphasizes the Perpetual and Enduring Nature of God's Law. This was not a temporary regulation but a foundational and unchanging principle intended to govern Israelite society throughout its existence, reflecting the eternal consistency of God's character and His moral standards.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Ordinance (Hebrew, chuqqâh', H2708): This term (H2708, חֻקָּה) refers to a statute, decree, or prescribed rule, often implying something firmly established, engraved, or fixed by divine authority. It denotes a permanent, binding law, not a suggestion or a temporary guideline. The repetition of "one ordinance" and "an ordinance for ever" emphasizes its singular, unchanging, and authoritative nature, originating from God Himself and intended to govern all aspects of communal life, reflecting His unwavering will.
  • Stranger (Hebrew, gêr', H1616): The Hebrew word (H1616, גֵּר) specifically denotes a "resident alien" or "sojourner" who has left their native land to settle permanently within Israelite territory. This is distinct from a casual visitor or a passing traveler. The ger was expected to abide by Israelite laws and customs, and in return, was granted specific protections and rights, including access to justice and participation in certain religious festivals. The inclusion of the ger under the same law as the native-born Israelite was a radical ethical stance, demonstrating God's concern for the vulnerable.
  • Before the LORD (Hebrew, pânîym_ _Yᵉhôvâh', H6440): This phrase (H6440, H3068, לִפְנֵי יְהוָה) signifies that the equality mandated is not merely a human social construct but a divine imperative. It implies that the treatment of both native and stranger is observed and judged by God Himself. All members of the community stand in the same relationship of accountability and privilege before the sovereign God, making the principle of "one ordinance" a theological necessity, not just a legal convenience. It underscores that justice for the sojourner is a matter of reverence and obedience to the Lord Himself.

Verse Breakdown

  • "One ordinance [shall be both] for you of the congregation": This opening clause establishes the singular, unified nature of God's law. It directly addresses the native-born Israelites, the "congregation" (H6951, qâhâl), who are the primary recipients of the Mosaic covenant. It asserts that the divine statutes are binding upon them without exception or distinction among themselves, laying the groundwork for a consistent legal framework.
  • "and also for the stranger that sojourneth [with you]": This crucial addition immediately extends the scope of the "one ordinance" to include the ger (H1616), the non-Israelite resident alien (H1481, gûwr). It explicitly breaks down any potential barrier between native and foreigner in the application of the law, ensuring that the ger is not subject to a different, lesser, or more exploitative legal standard, thus promoting equity and preventing marginalization.
  • "an ordinance for ever in your generations": This phrase underscores the perpetual and enduring nature of this divine command (H5769, ʻôwlâm; H1755, dôwr). It is not a temporary measure for the wilderness period or for a specific generation, but a foundational principle intended to govern Israelite society throughout all its future generations, emphasizing the unchanging character of God's justice and His will for His people across time.
  • "as ye [are], so shall the stranger be before the LORD": This concluding declaration powerfully summarizes the principle of absolute equality. The ger is to be treated with the same dignity, rights, and responsibilities as the native Israelite. The phrase "before the LORD" (H6440, H3068) elevates this social mandate to a theological one, indicating that this equality is not merely a human ideal but a divine requirement, reflecting God's own impartiality and His concern for all who dwell in His land.

Literary Devices

Numbers 15:15 employs several literary devices to convey its profound message with clarity and emphasis. The most prominent is Repetition, specifically of the word "ordinance" (חֻקָּה, chuqqah). This reiteration underscores the fixed, binding, and singular nature of God's law, ensuring that its universality and permanence are deeply impressed upon the reader. The verse also utilizes Parallelism and Antithesis by juxtaposing "you of the congregation" with "the stranger that sojourneth with you," only to then declare their absolute equality ("as ye are, so shall the stranger be"). This structural technique highlights the common human tendency to differentiate and then forcefully overrides it with a divine mandate for unity and equity. Furthermore, the phrase "before the LORD" functions as a powerful Theological Framing Device, elevating the social and legal principle from a mere human regulation to a divine command, placing the entire community, both native and alien, under God's direct observation and judgment. This reinforces the Didactic purpose of the text, instructing the Israelites in righteous living according to God's character and His impartial standards.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 15:15 stands as a cornerstone in the Pentateuch's teaching on God's character and the nature of His covenant community. It reveals a God who is inherently just and impartial, whose moral standards transcend human distinctions of ethnicity or origin. This divine mandate for equal treatment of the sojourner is not merely a social policy but a theological imperative, rooted in God's own compassion and His remembrance of Israel's vulnerable status in Egypt. It demonstrates that the covenant community, though distinct, was never intended to be an exclusive ethno-state but a society founded on ethical principles that reflect the very nature of God, extending care and justice even to those who might otherwise be marginalized. This principle foreshadows a broader redemptive plan that embraces all peoples, laying the groundwork for a universal understanding of God's kingdom.

REFLECTION AND APPLICATION

Numbers 15:15 offers a timeless and challenging call for contemporary believers and communities. In a world often marked by xenophobia, prejudice, and social stratification, this verse serves as a powerful reminder of God's unwavering commitment to justice and equality for all people. It compels us to examine our own attitudes and practices towards those who are "other" – whether they are immigrants, refugees, newcomers in our churches, or simply those from different backgrounds. The principle of "one ordinance" demands that we extend hospitality, fairness, and dignity to everyone, recognizing their inherent worth as image-bearers of God. It challenges us to build truly inclusive communities where legal, social, and spiritual access is equitable, reflecting God's impartial love and breaking down barriers that human sinfulness erects. This divine mandate calls us to actively champion the rights of the vulnerable and to ensure that our systems and interactions are rooted in the same divine justice that God prescribed for ancient Israel, striving to manifest His kingdom values in our present world.

Questions for Reflection

  • How does the principle of "one ordinance" challenge my personal biases or cultural assumptions about those who are different from me?
  • In what practical ways can my church or community better embody the welcome and equitable treatment of "strangers" or newcomers, reflecting God's impartiality?
  • How does remembering God's command to Israel regarding the sojourner inform my understanding of justice and compassion in contemporary society?
  • What specific actions can I take to advocate for or support marginalized individuals or groups in my sphere of influence, aligning with the spirit of Numbers 15:15?

FAQ

What is the primary significance of the phrase "one ordinance" in Numbers 15:15?

Answer: The phrase "one ordinance" (H2708, chuqqah) is profoundly significant because it establishes the principle of absolute legal and moral equality under God's law for both native-born Israelites and resident aliens (the ger). It means that there is a single, unified, and unchanging standard of divine justice that applies to everyone within the covenant community, regardless of their ethnic origin. This counters any potential for a two-tiered legal system or preferential treatment, emphasizing God's impartiality and His desire for a just and unified society. It signifies that all are equally accountable to God's commands and equally entitled to the protections and provisions of His law. This concept is foundational to understanding God's character and His vision for His people, as seen in other passages like Leviticus 24:22 which states, "Ye shall have one manner of law, as well for the stranger, as for one of your own country."

Who exactly was the "stranger" (ger) in ancient Israelite society, and how was their treatment unique compared to other ancient cultures?

Answer: The "stranger" (H1616, Hebrew: gêr) refers specifically to a resident alien—a non-Israelite who had permanently settled among the Israelites, often having fled famine, war, or seeking better opportunities. Unlike a temporary visitor, the ger was integrated into the community's social and economic life, though they did not inherit tribal land. Their treatment in Israelite society was remarkably unique compared to many other ancient Near Eastern cultures, where foreigners were often exploited, lacked legal rights, and were highly vulnerable. In stark contrast, the Mosaic Law, as exemplified in Numbers 15:15, commanded that the ger be treated with the same legal rights and responsibilities as the native-born Israelite. They were protected by law, could participate in certain religious rituals (like Passover if circumcised, Exodus 12:48), and were to be loved and cared for, as Israel was reminded of their own past as sojourners in Egypt (e.g., Deuteronomy 10:19). This divine mandate for hospitality and justice towards the ger was a radical, counter-cultural expression of God's compassionate character.

CHRIST-CENTERED FULFILLMENT

Numbers 15:15, with its revolutionary declaration of "one ordinance" for both native and stranger, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Old Testament law, while establishing a foundational principle of equality, still operated within the framework of a national covenant, where access to full covenant participation was largely defined by birthright. Christ, through His atoning sacrifice on the cross, inaugurated a new covenant that transcends all ethnic, social, and cultural barriers, creating a singular, unified "congregation" from all nations. The dividing wall of hostility between Jew and Gentile, which symbolically separated the "native" from the "stranger" in the old covenant, was "broken down" by Christ's flesh, making "the two one" (Ephesians 2:14-16). In Him, there is no longer "Jew nor Gentile, slave nor free, male nor female, for you are all one in Christ Jesus" (Galatians 3:28). The "ordinance for ever" of God's impartial justice and inclusive love is perfectly embodied and enacted in the church, which is Christ's body—a multi-ethnic, multi-cultural community where all who believe, regardless of their earthly origin, are "fellow citizens with God's people and members of God's household" (Ephesians 2:19), built together to become a dwelling in which God lives by his Spirit (Ephesians 2:22). Thus, the principle of Numbers 15:15 is not merely upheld but infinitely expanded and spiritually realized in the universal scope of the Gospel and the new humanity formed in Christ, demonstrating God's ultimate plan for a unified people before Him.

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Commentary on Numbers 15 verses 1–21

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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