Ordinance
Defining Ordinance in Biblical Usage
The word "ordinance" appears frequently throughout Scripture, translating several different Hebrew and Greek terms that share a common thread: something formally prescribed or established as binding. In the Old Testament, the most common Hebrew word rendered "ordinance" is chuqqah, meaning something engraved or inscribed, carrying the sense of a permanent, authoritative decree. This term typically refers to matters of religious ritual and ceremony, distinguishing these prescriptions from broader moral commandments.
The concept of ordinance is foundational to understanding how God structured Israel's relationship with Him. These were not arbitrary rules but carefully designed practices meant to shape Israel's identity, preserve holiness, and point toward deeper spiritual realities.
Ordinances in the Old Testament
The Passover provides one of the clearest examples of a biblical ordinance. God declared it "an ordinance forever" (Exodus 12:14), establishing it as a permanent institution to commemorate Israel's deliverance from Egypt. Specific regulations governed how the Passover was to be observed, including who could participate (Exodus 12:43) and how foreigners might join in the celebration (Numbers 9:14).
Beyond the Passover, ordinances encompassed the full range of ritual prescriptions found in the Levitical and Deuteronomic codes. The laws of Leviticus 18:4 and Deuteronomy 6:1-2 use "ordinances" alongside terms like "commandments" and "laws" to describe the comprehensive body of divine instruction given to Israel. These covered everything from sacrificial procedures to purity regulations to festival observances.
A distinct category of ordinances appears in passages using the Hebrew word mishpat, meaning judgment or decision. This term refers primarily to civil regulations and judicial decisions, as seen in the Book of the Covenant (Exodus 20:22-23:33), where mishpatim (judgments) denote civil enactments as contrasted with ritual ones. Joshua established ordinances at Shechem (Joshua 24:25), and David set precedents that became standing ordinances for dividing spoil among warriors (1 Samuel 30:25).
Ordinances in the New Testament
The New Testament uses "ordinance" to translate several Greek words, each with its own nuance. The term dikaioma appears in Luke 1:6, where Zechariah and Elizabeth are described as walking blamelessly in all the Lord's commandments and ordinances, and in Hebrews 9:1 and 9:10, referring to the ceremonial regulations of the old covenant sanctuary.
Paul uses dogma in Ephesians 2:15 and Colossians 2:14, where he speaks of Christ abolishing "the law of commandments contained in ordinances" and nailing the written code of regulations to the cross. Here the term carries the sense of formal decrees that created a barrier between Jews and Gentiles, which Christ removed through His death.
Peter employs ktisis, meaning "institution" or "establishment," in 1 Peter 2:13, urging believers to submit to every human institution for the Lord's sake. This remarkable usage implies that even apparently human structures like government carry divine authorization, a theme echoed in Romans 13:1 where Paul affirms that governing authorities are established by God.
The Relationship Between Ordinance and Covenant
Ordinances functioned as the practical outworking of God's covenant relationship with His people. When God established His covenant with Israel at Sinai, the ordinances provided the detailed framework for how that covenant would be lived out daily. They were not separate from the covenant but were its concrete expression.
The prophets frequently called Israel back to faithfulness by appealing to God's ordinances. Isaiah challenged the people who "seek me daily and delight to know my ways" yet violated God's ordinances (Isaiah 58:2). The Psalmist celebrated God's ordinances as expressions of His righteous character, declaring that all things serve His ordinances (Psalm 119:91).
From Shadow to Substance
The New Testament presents a significant theological development regarding ordinances. The writer of Hebrews describes the old covenant's ceremonial ordinances as "regulations for the body imposed until a time of reformation" (Hebrews 9:10), indicating their temporary and preparatory nature. These ritual prescriptions pointed forward to the greater reality found in Christ.
Paul's teaching in Colossians 2:14 that Christ canceled "the written code with its regulations" does not mean that all divine instruction has been abolished. Rather, the ceremonial ordinances that separated Jew from Gentile and that foreshadowed Christ's work have been fulfilled in Him. The moral law and the principle of living under God's authority remain, now empowered by the Holy Spirit rather than enforced by external regulation.
For the Christian church, certain practices like baptism and the Lord's Supper have been understood as new covenant ordinances, prescribed by Christ Himself as ongoing practices for the community of faith (Matthew 28:19; 1 Corinthians 11:23-26).
Biblical Context
Ordinances appear throughout the Pentateuch as prescribed religious and civil regulations, particularly in Exodus, Leviticus, Numbers, and Deuteronomy. They govern practices like the Passover (Exodus 12), sacrificial worship, purity laws, and civil justice. The Psalms celebrate God's ordinances as expressions of His character (Psalm 119:91). In the New Testament, Luke, Paul, the writer of Hebrews, and Peter each use the concept differently, ranging from old covenant ceremonial regulations (Hebrews 9:1, 10) to decrees canceled by Christ (Colossians 2:14) to human institutions ordained by God (1 Peter 2:13).
Theological Significance
Ordinances reveal God as a God of order who structures His relationship with humanity through concrete, accessible practices. They demonstrate that faith is not merely abstract belief but involves embodied obedience. The transition from old covenant ordinances to their fulfillment in Christ illustrates the progressive nature of God's redemptive plan, moving from shadow to substance while maintaining the principle that God's people live under His authoritative guidance.
Historical Background
Ancient Near Eastern cultures commonly used formal decrees and regulations to govern religious and civil life. The Babylonian Code of Hammurabi and Hittite treaty stipulations show parallels to biblical ordinances in form and function. In the Greco-Roman world, the term dogma referred to official decrees of rulers and governing bodies, which helps explain its New Testament usage. The Jewish synagogue tradition preserved detailed discussion of ordinances in the Mishnah and Talmud, debating their proper interpretation and application long after the temple's destruction in 70 AD.