◄ Numbers 15:16 ►
The same law and the same ordinance will apply both to you and to the foreigner residing with you."
Study Bible
The same law
This phrase underscores the universality and consistency of God's commandments. In Hebrew, the word for "law" is "torah," which signifies instruction or teaching. The use of "the same law" emphasizes that God's instructions are not arbitrary or changeable but are steadfast and applicable to all. Historically, this reflects the unity and equality before God that was intended for both Israelites and foreigners living among them. It serves as a reminder that God's standards are not subject to human alteration and that His truth is constant.

and the same ordinance
The term "ordinance" in Hebrew is "mishpat," which often refers to judgments or decrees. This highlights the judicial aspect of God's law, indicating that His decrees are just and righteous. The repetition of "the same" before both "law" and "ordinance" reinforces the idea of impartiality and fairness in God's dealings with humanity. It suggests that God's justice is not only for a select group but is extended to all who choose to follow Him, reflecting His character as a just and equitable God.

will apply
This phrase indicates the active implementation and relevance of God's law. The Hebrew root here suggests a binding or obligation, implying that the law is not merely theoretical but is meant to be lived out in daily practice. It speaks to the practical nature of God's commandments, which are designed to guide the behavior and decisions of His people. This application is a call to obedience and faithfulness, encouraging believers to align their lives with God's will.

both to you
This part of the verse directly addresses the Israelites, God's chosen people. It serves as a reminder of their covenant relationship with God and their responsibility to uphold His laws. The personal nature of "to you" emphasizes that God's commandments are not distant or impersonal but are given directly to His people, inviting them into a deeper relationship with Him through obedience.

and the foreigner
The inclusion of "the foreigner" highlights the inclusive nature of God's covenant. In the ancient Near Eastern context, foreigners were often marginalized, but God's law makes provision for them, demonstrating His love and concern for all people. This reflects the broader biblical theme of God's desire for all nations to know Him and be blessed through His people. It challenges believers to extend grace and hospitality to outsiders, reflecting God's heart for the nations.

living among you
This phrase indicates the presence and integration of non-Israelites within the community of God's people. It suggests a community where diverse backgrounds are united under the same divine law. The historical context shows that God's people were to be a light to the nations, and the presence of foreigners among them was an opportunity to demonstrate God's character and righteousness. It calls believers to live in such a way that their lives testify to God's goodness and truth, inviting others to join in the worship of the one true God.

Persons / Places / Events
1. Moses
The leader of the Israelites who received the laws from God and communicated them to the people.

2. Israelites
The chosen people of God, descendants of Abraham, Isaac, and Jacob, who were given the Law.

3. Foreigners (Gerim)
Non-Israelites residing among the Israelites, who were also subject to the same laws.

4. Wilderness of Sinai
The location where the Israelites received the Law from God through Moses.

5. God (Yahweh)
The one true God who established the covenant with Israel and provided the Law.
Teaching Points
Equality Before God
God's law applies equally to all, regardless of nationality or status. This principle underscores the fairness and justice inherent in God's character.

Inclusivity in Worship
The inclusion of foreigners in the same legal and religious framework as Israelites points to God's desire for all people to know Him and participate in His covenant community.

Consistency in Obedience
Believers today are called to live consistently by God's standards, applying His principles equally in all areas of life.

Unity in Diversity
The application of the same law to both Israelites and foreigners highlights the unity that God desires among His people, despite their diverse backgrounds.

Witness to the Nations
By living out God's laws, the Israelites were to be a light to the nations, demonstrating God's righteousness and justice.
Bible Study Questions
1. How does the principle of one law for both Israelites and foreigners reflect God's character of justice and fairness?

2. In what ways can the church today apply the principle of equality before God in its community and outreach efforts?

3. How does the inclusion of foreigners in the same legal framework as Israelites foreshadow the New Testament teaching of unity in Christ?

4. What are some practical ways believers can demonstrate consistency in obedience to God's standards in their daily lives?

5. How can the church serve as a witness to the nations by living out the principles found in Numbers 15:16?
Connections to Other Scriptures
Exodus 12:49
This verse also emphasizes that there is one law for both the native-born and the foreigner, reinforcing the principle of equality before God's law.

Leviticus 24:22
Similar to Numbers 15:16, it states that the same legal standards apply to both Israelites and foreigners.

Galatians 3:28
In the New Testament, Paul speaks of the unity and equality of all believers in Christ, echoing the Old Testament principle of equal treatment under God's law.
Sermons
God Giving Laws for the Distant FutureD. Young Numbers 15:1-16
The Impartiality of GodE.S. Prout Numbers 15:15, 16
People
Aaron, Ephah, Israelites, Moses
Places
Egypt, Wilderness of Paran
Topics
Alien, Apply, Foreigner, Lands, Law, Manner, Ordinance, Regulations, Rule, Sojourner, Sojourneth, Sojourning, Sojourns, Stranger
Dictionary of Bible Themes
Numbers 15:13-16

     7511   Gentiles, in OT

Numbers 15:14-16

     7530   foreigners

Numbers 15:15-16

     5882   impartiality

Library
List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

We are Drawing Near the End, and to the Highest Conclusions of True Human Wisdom...
We are drawing near the end, and to the highest conclusions of true human wisdom; and full of deepest interest it is to mark the character of these conclusions. Reason speaks; that faculty that is rightly termed divine, for its possession marks those who are "the offspring of God." He is the Father of spirits, and it is in the spirit that Reason has her seat; whilst in our Preacher she is enthroned, and now with authority utters forth her counsels. Here we may listen to just how far she can …
F. C. Jennings—Old Groans and New Songs

Seventh Day. Holiness and Obedience.
Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, ye shall be a peculiar treasure unto me above all people: ye shall be unto me an holy nation.'--Ex. xix. 4-6. Israel has reached Horeb. The law is to be given and the covenant made. Here are God's first words to the people; He speaks of redemption and its blessing, fellowship with Himself: 'Ye have seen how I brought …
Andrew Murray—Holy in Christ

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions …
Alfred Edersheim—Sketches of Jewish Social Life

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some …
Thomas Watson—The Ten Commandments

The Worship of the Synagogue
One of the most difficult questions in Jewish history is that connected with the existence of a synagogue within the Temple. That such a "synagogue" existed, and that its meeting-place was in "the hall of hewn stones," at the south-eastern angle of the court of the priest, cannot be called in question, in face of the clear testimony of contemporary witnesses. Considering that "the hall of hew stones" was also the meeting-place for the great Sanhedrim, and that not only legal decisions, but lectures …
Alfred Edersheim—Sketches of Jewish Social Life

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals on the Sabbath Day and Defends his Act.
(at Feast-Time at Jerusalem, Probably the Passover.) ^D John V. 1-47. ^d 1 After these things there was a feast of the Jews; and Jesus went up to Jerusalem. [Though every feast in the Jewish calendar has found some one to advocate its claim to be this unnamed feast, yet the vast majority of commentators choose either the feast of Purim, which came in March, or the Passover, which came in April. Older commentators pretty unanimously regarded it as the Passover, while the later school favor the feast …
J. W. McGarvey—The Four-Fold Gospel

The Third Day in Passion-Week - the Last Controversies and Discourses - the Sadducees and the Resurrection - the Scribe and the Great Commandment - Question
THE last day in the Temple was not to pass without other temptations' than that of the Priests when they questioned His authority, or of the Pharisees when they cunningly sought to entangle Him in His speech. Indeed, Christ had on this occasion taken a different position; He had claimed supreme authority, and thus challenged the leaders of Israel. For this reason, and because at the last we expect assaults from all His enemies, we are prepared for the controversies of that day. We remember that, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament

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