You must not exploit or oppress a foreign residentThis command is part of the Mosaic Law given to the Israelites, emphasizing justice and compassion. The term "foreign resident" refers to non-Israelites living among the Israelites, often without the same rights as native-born citizens. In ancient Near Eastern cultures, foreigners were vulnerable to exploitation due to their lack of familial and legal protection. This command reflects God's concern for justice and the protection of the marginalized, aligning with His character as a defender of the oppressed (
Psalm 146:9). The principle of treating foreigners with kindness is echoed in the New Testament, where believers are called to love their neighbors as themselves (
Matthew 22:39).
for you yourselves were foreigners in the land of Egypt
This phrase serves as a reminder of Israel's own history of oppression and deliverance. The Israelites' experience in Egypt, where they were enslaved and mistreated, is a foundational narrative in their identity as God's chosen people. This historical context is meant to cultivate empathy and humility, urging them to treat others with the compassion they wished they had received. The memory of their deliverance from Egypt is a recurring theme in the Old Testament, symbolizing God's power and faithfulness (Exodus 20:2). It also foreshadows the ultimate deliverance through Jesus Christ, who frees humanity from the bondage of sin (John 8:36).
Persons / Places / Events
1.
Foreign Resident (Ger in Hebrew)Refers to a non-Israelite living among the Israelites. The term "ger" implies someone who resides temporarily or permanently in a land not their own, often without the full rights of citizenship.
2.
IsraelitesThe descendants of Jacob, also known as the children of Israel, who were once foreigners in Egypt and are now being instructed on how to treat foreigners among them.
3.
EgyptThe land where the Israelites were enslaved for 400 years. Their experience as foreigners in Egypt is a foundational memory that shapes their identity and ethical obligations.
4.
MosesThe leader and prophet who delivered God's laws to the Israelites, including this commandment, as part of the covenant at Mount Sinai.
5.
Mount SinaiThe place where God gave the Law to Moses, including the commandments found in Exodus, which were meant to guide the Israelites in their covenant relationship with God.
Teaching Points
Empathy from ExperienceThe Israelites' past as foreigners in Egypt is a call to empathy. Remembering personal or communal experiences of being outsiders can foster compassion and understanding towards others in similar situations.
God's Heart for JusticeThis command reflects God's character as just and compassionate. Believers are called to mirror these attributes in their treatment of others, especially the marginalized.
Hospitality as a WitnessShowing kindness and hospitality to foreigners can be a powerful testimony of God's love and grace. It opens doors for sharing the Gospel and building community.
Cultural SensitivityUnderstanding and respecting cultural differences is crucial in treating foreigners with dignity and love. This requires active listening and learning from those who are different from us.
Legal and Social ResponsibilityWhile this command was given in a theocratic context, it challenges modern believers to advocate for fair and just treatment of immigrants and refugees within their own legal and social systems.
Bible Study Questions and Answers
1.What is the meaning of Exodus 22:21?
2.How does Exodus 22:21 guide our treatment of foreigners in our community today?
3.What historical context in Exodus 22:21 informs its command to not oppress foreigners?
4.How does Exodus 22:21 connect with Jesus' teachings on loving your neighbor?
5.In what ways can we apply Exodus 22:21 in modern church outreach programs?
6.How can Exodus 22:21 influence our attitudes towards immigration and refugees?
7.How does Exodus 22:21 reflect God's view on treatment of foreigners and strangers?
8.Why is the command in Exodus 22:21 significant in the context of ancient Israelite society?
9.What historical evidence supports the practice of Exodus 22:21 in ancient Israel?
10.What are the top 10 Lessons from Exodus 22?
11.How should we treat foreigners among us?
12.How should we treat foreigners among us?
13.What does the Bible say about diversity and inclusion?
14.Zechariah 7:9–10 commands mercy and compassion; how do these ideals reconcile with earlier Old Testament accounts of conquest and violence?What Does Exodus 22:21 Mean
You must not exploitGod begins with a clear prohibition. Exploitation—using someone’s vulnerability for personal gain—is never permitted.
•Leviticus 19:13 echoes, “You must not defraud your neighbor or rob him.”
•Deuteronomy 24:14 forbids withholding wages from a poor laborer.
•Proverbs 14:31 reminds us that “whoever oppresses the poor shows contempt for their Maker.”
•James 5:4 warns employers who cheat workers that “the cries of the harvesters have reached the ears of the Lord of Hosts.”
We are called to fair dealings that mirror God’s justice.
or oppress“Oppress” deepens the command: even if we do not actively steal, we must also refuse to crush or burden.
•Isaiah 10:1-2 condemns laws that “deprive the needy of justice.”
•Jeremiah 22:3 calls rulers to “do no wrong or violence to the foreigner, the fatherless, or the widow.”
•Zechariah 7:9-10 links mercy with covenant faithfulness: “Do not oppress the widow or the fatherless, the foreigner or the poor.”
•Luke 4:18 shows Christ’s heart: He came “to proclaim freedom for the oppressed.”
The Lord’s character is revealed in how His people treat the powerless.
a foreign residentThe object of God’s concern is the ger—the resident alien who lives among Israel yet lacks inherited land or social security.
•Leviticus 19:33-34 instructs, “You must treat the foreigner living among you as native-born… love him as yourself.”
•Deuteronomy 10:18-19 ties this love to God’s own: He “shows love to the foreigner… therefore love the foreigner.”
•Matthew 25:35 reveals Jesus identifying Himself with the stranger who is welcomed.
•Galatians 3:28 reminds believers that in Christ “there is neither Jew nor Greek,” erasing ethnic barriers.
God’s kingdom culture rejects xenophobia and embraces hospitality.
for you yourselves were foreignersIsrael’s personal history supplies the motivation: empathy rooted in memory.
•Exodus 23:9 repeats the warning, adding, “you know the heart of a foreigner.”
•Deuteronomy 5:15 and 16:12 tie Sabbath rest and festival joy to remembering slavery.
•Ephesians 2:12-19 recalls believers once “strangers to the covenants” now brought near by Christ.
•1 Peter 2:11 calls Christians “sojourners and exiles,” underscoring ongoing dependence on grace.
Remembered suffering becomes fuel for present compassion.
in the land of EgyptEgypt stands as the great object lesson of oppression—harsh labor, loss of freedom, and infanticide (Exodus 1).
•Exodus 6:6-7 highlights God’s saving act: “I will redeem you with an outstretched arm.”
•Leviticus 25:38 connects redemption from Egypt with God granting Israel their own land, where they must now safeguard others.
•Deuteronomy 26:8-10 frames worship around recounting deliverance from Egypt and offering firstfruits—giving back because God first gave.
Deliverance obligates discipleship: redeemed people must reflect their Redeemer’s mercy.
summaryExodus 22:21 commands God’s people to refuse exploitation or oppression, especially toward foreigners. The Lord grounds this charge in Israel’s own story of alienation and rescue from Egypt. Remembering past bondage shapes present behavior: those saved by grace mirror that grace in just, compassionate treatment of outsiders. The verse calls every believer to active fairness, generous hospitality, and a life that testifies to the God who defends the vulnerable.
(21-24) The juxtaposition of laws against oppression with three crimes of the deepest dye seems intended to indicate that oppression is among the sins which are most hateful in God's sight. The lawgiver, however, does not say that it is to be punished capitally, nor, indeed, does he affix to it any legal penalty. Instead of so doing, he declares that God Himself will punish it "with the sword" (
Exodus 22:24). Three classes of persons particularly liable to be oppressed are selected for mention--(1) Strangers,
i.e.,foreigners; (2) widows; and (3) orphans. Strangers have seldom been protected by any legislation, unless, indeed, they formed a class of permanent residents, like the Met?ci at Athens. The law of civilised communities has generally afforded some protection to the orphan and the widow, particularly in respect of rights of property. The protection given is, however, very generally insufficient; and it is of the highest importance that it should be supplemented by an assured belief that, beyond all legal penalties there lies the Divine sentence of wrath and punishment, certain to fall upon every one who, careless of law and right, makes the stranger, the widow, or the orphan to suffer wrong at his hands.
(21) For ye were strangers.--Ye should, therefore, sympathise with "strangers;" not "vex them," not "oppress them," but "love them as yourselves" (Leviticus 19:34). The condition of foreigners in Israel is shown to have been more than tolerable by the examples of the Kenites (Judges 1:16;Judges 4:11); of Araunah the Jebusite (2Samuel 24:18-24); of Uriah the Hittite (2Samuel 23:39), Zelek the Ammonite (2Samuel 23:37), and others. . . .
Verse 21. -
Law against oppression of foreigners. It may be doubted whether such a law as this was ever made in any other country. Foreigners are generally looked upon as "fair game," whom the natives of a country may ridicule and annoy at their pleasure. Native politeness gives them an exceptional position in France; but elsewhere it is the general rule to "vex" them. The Mosaic legislation protested strongly against this practice (
Exodus 23:9;
Leviticus 19:33), and even required the Israelites to "love the stranger who dwelt with them as
themselves" (
Leviticus 19:34).
For ye were strangers. Compare
Leviticus 19:34, and
Deuteronomy 10:19. In
Exodus 23:9 the addition is made - "For ye know the heart of a stranger" - ye know;
i.e., the feelings which strangers have when they are vexed and oppressed - ye know this by your own sad experience, and should therefore have a tenderness for strangers.
Parallel Commentaries ...
Hebrew
You must notלֹא־(lō-)Adverb - Negative particle
Strong's 3808:Not, noexploitתוֹנֶ֖ה(ṯō·w·neh)Verb - Hifil - Imperfect - second person masculine singular
Strong's 3238:To rage, be violent, to suppress, to maltreatorוְלֹ֣א(wə·lō)Conjunctive waw | Adverb - Negative particle
Strong's 3808:Not, nooppressתִלְחָצֶ֑נּוּ(ṯil·ḥā·ṣen·nū)Verb - Qal - Imperfect - second person masculine singular | third person masculine singular
Strong's 3905:To squeeze, press, oppressa foreign resident,וְגֵ֥ר(wə·ḡêr)Conjunctive waw | Noun - masculine singular
Strong's 1616:A guest, a foreignerforכִּֽי־(kî-)Conjunction
Strong's 3588:A relative conjunctionyou [yourselves] wereהֱיִיתֶ֖ם(hĕ·yî·ṯem)Verb - Qal - Perfect - second person masculine plural
Strong's 1961:To fall out, come to pass, become, beforeignersגֵרִ֥ים(ḡê·rîm)Noun - masculine plural
Strong's 1616:A guest, a foreignerin the landבְּאֶ֥רֶץ(bə·’e·reṣ)Preposition-b | Noun - feminine singular construct
Strong's 776:Earth, landof Egypt.מִצְרָֽיִם׃(miṣ·rā·yim)Noun - proper - feminine singular
Strong's 4714:Egypt -- a son of Ham, also his descendants and their country in Northwest Africa
Links
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OT Law: Exodus 22:21 You shall not wrong an alien neither (Exo. Ex) 
