TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 10:12–22. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is a most pathetic exhortation to obedience, inferred from the premises, and urged with very powerful arguments and a great deal of persuasive rhetoric. Moses brings it in like an orator, with an appeal to his auditors And now, Israel, what doth the Lord thy God require of thee? Deu 10:12. Ask what he requires; as David (Psa 116:12), What shall I render? When we have received mercy from God it becomes us to enquire what returns we shall make to him. Consider what he requires, and you will find it is nothing but what is highly just and reasonable in itself and of unspeakable benefit and advantage to you. Let us see here what he does require, and what abundant reason there is why we should do what he requires.
I.We are here most plainly directed in our duty to God, to our neighbour, and to ourselves.
1.We are here taught our duty to God, both in the dispositions and affections of our souls and in the actions of our lives, our principles and our practices.
(1.)We must fear the Lord our God, Deu 10:12, and again Deu 10:20. We must adore his majesty, acknowledge his authority, stand in awe of his power, and dread his wrath. This is gospel duty, Rev 14:6, Rev 14:7.
(2.)We must love him, be well pleased that he is, desire that he may be ours, and delight in the contemplation of him and in communion with him. Fear him as a great God, and our Lord, love him as a good God, and our Father and benefactor.
(3.)We must walk in his ways, that is, the ways which he has appointed us to walk in. The whole course of our conversation must be conformable to his holy will.
(4.)We must serve him (Deu 10:20), serve him with all our heart and soul (Deu 10:12), devote ourselves to his honour, put ourselves under his government, and lay out ourselves to advance all the interests of his kingdom among men. And we must be hearty and zealous in his service, engage and employ our inward man in his work, and what we do for him we must do cheerfully and with a good will.
(5.)We must keep his commandments and his statutes, Deu 10:13. Having given up ourselves to his service, we must make his revealed will our rule in every thing, perform all he prescribes, forbear all the forbids, firmly believing that all the statutes he commands us are for our good. Besides the reward of obedience, which will be our unspeakable gain, there are true honour and pleasure in obedience. It is really for our present good to be meek and humble, chaste and sober, just and charitable, patient and contented; these make us easy, and safe, and pleasant, and truly great.
(6.)We must give honour to God, in swearing by his name (Deu 10:20); so give him the honour of his omniscience, his sovereignty, his justice, as well as of his necessary existence. Swear by his name, and not by the name of any creature, or false god, whenever an oath for confirmation is called for.
(7.)To him we must cleave, Deu 10:20. Having chosen him for our God, we must faithfully and constantly abide with him and never forsake him. Cleave to him as one we love and delight in, trust and confide in, and from whom we have great expectations.
2.We are here taught our duty to our neighbour (Deu 10:19): Love the stranger; and, if the stranger, much more our brethren, as ourselves. If the Israelites that were such a peculiar people, so particularly distinguished from all people, must be kind to strangers, much more must we, that are not enclosed in such a pale; we must have a tender concern for all that share with us in the human nature, and as we have opportunity; (that is, according to their necessities and our abilities) we must do good to all men. Two arguments are here urged to enforce this duty: - (1.) God's common providence, which extends itself to all nations of men, they being all made of one blood. God loveth the stranger (Deu 10:18), that is, he gives to all life, and breath, and all things, even to those that are Gentiles, and strangers to the commonwealth of Israel and to Israel's God. He knows those perfectly whom we know nothing of. He gives food and raiment even to those to whom he has not shown his word and statutes. God's common gifts to mankind oblige us to honour all men. Or the expression denotes the particular care which Providence takes of strangers in distress, which we ought to praise him for (Psa 146:9, The Lord preserveth the strangers), and to imitate him, to serve him, and concur with him therein, being forward to make ourselves instruments in his hand of kindness to strangers. (2.) The afflicted condition which the Israelites themselves had been in, when they were strangers in Egypt. Those that have themselves been in distress, and have found mercy with God, should sympathize most feelingly with those that are in the like distress and be ready to show kindness to them. The people of the Jews, notwithstanding these repeated commands given them to be kind to strangers, conceived a rooted antipathy to the Gentiles, whom they looked upon with the utmost disdain, which made them envy the grace of God and the gospel of Christ, and this brought a final ruin upon themselves.
3.We are here taught our duty to ourselves (Deu 10:16): Circumcise the foreskin of your hearts. that is, "Cast away from you all corrupt affections and inclinations, which hinder you from fearing and loving God. Mortify the flesh with the lusts of it. Away with all filthiness and superfluity of naughtiness, which obstruct the free course of the word of God to your hearts. Rest not in the circumcision of the body, which was only the sign, but be circumcised in heart, which is the thing signified." See Rom 2:29. The command of Christ goes further than this, and obliges us not only to cut off the foreskin of the heart, which may easily be spared, but to cut off the right hand and to pluck out the right eye that is an offence to us; the more spiritual the dispensation is the more spiritual we are obliged to be, and to go the closer in mortifying sin. And be no more stiff-necked, as they had been hitherto, Deu 9:24. "Be not any longer obstinate against divine commands and corrections, but ready to comply with the will of God in both." The circumcision of the heart makes it ready to yield to God, and draw in his yoke.
II.We are here most pathetically persuaded to our duty. Let but reason rule us, and religion will.
1.Consider the greatness and glory of God, and therefore fear him, and from that principle serve and obey him. What is it that is thought to make a man great, but great honour, power, and possessions? Think then how great the Lord our God is, and greatly to be feared.
(1.)He has great honour, a name above every name. He is God of gods, and Lord of lords, Deu 10:17. Angels are called gods, so are magistrates, and the Gentiles had gods many, and lords many, the creatures of their own fancy; but God is infinitely above all these nominal deities. What an absurdity would it be for them to worship other gods when the God to whom they had sworn allegiance was the God of gods!
(2.)He has great power. He is a mighty God and terrible (Deu 10:17), who regardeth not persons. He has the power of a conqueror, and so he is terrible to those that resist him and rebel against him. He has the power of a judge, and so he is just to all those that appeal to him or appear before him. And it is as much the greatness and honour of a judge to be impartial in his justice, without respect to persons or bribes, as it is to a general to be terrible to the enemy. Our God is both.
(3.)He has great possessions. Heaven and earth are his (Deu 10:14), and all the hosts and stars of both. Therefore he is able to bear us out in his service, and to make up the losses we sustain in discharging our duty to him. And yet therefore he has no need of us, nor any thing we have or can do; we are undone without him, but he is happy without us, which makes the condescensions of his grace, in accepting us and our services, truly admirable. Heaven and earth are his possession, and yet the Lord's portion is his people.
2.Consider the goodness and grace of God, and therefore love him, and from that principle serve and obey him. His goodness is his glory as much as his greatness.
(1.)He is good to all. Whomsoever he finds miserable, to them he will be found merciful: He executes the judgment of the fatherless and widow, Deu 10:18. It is his honour to help the helpless, and to succour those that most need relief and that men are apt to do injury to, or at least to put a light upon. See Psa 68:4, Psa 68:5; Psa 146:7, Psa 146:9.
(2.)But truly God is good to Israel in a special obligations to him: "He is they praise, and he is thy God, Deu 10:21. Therefore love him and serve him, because of the relation wherein he stands to thee. He is thy God, a God in covenant with thee, and as such he is thy praise," that is [1.] "He puts honour upon thee; he is the God in whom, all the day long, thou mayest boast that thou knowest him, and art known of him. If he is thy God, he is thy glory." [2.] "He expects honour from thee. He is thy praise," that is "he is the God whom thou art bound to praise; if he has not praise from thee, whence may he expect it?" He inhabits the praises of Israel. Consider, First, The gracious choice he made of Israel, Deu 10:15. "He had a delight in thy fathers, and therefore chose their seed." Not that there was any thing in them to merit his favour, or to recommend them to it, but so it seemed good in his eyes. He would be kind to them, though he had no need of them. Secondly, The great things he had done for Israel, Deu 10:21, Deu 10:22. He reminds them not only of what they had heard with their ears, and which their fathers had told them of, but of what they had seen with their eyes, and which they must tell their children of, particularly that within a few generations seventy souls (for they were no more when Jacob went down into Egypt) increased to a great nation, as the stars of heaven for multitude. And the more they were in number the more praise and service God expected from them; yet it proved, as in the old world, that when they began to multiply they corrupted themselves.
Continue studying Deuteronomy 10:19 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Deuteronomy 10:19 issues a profound ethical imperative to the Israelites, commanding them to extend active love and compassionate care to the resident alien or "stranger" within their midst. This divine instruction is not merely an act of social benevolence but is deeply rooted in Israel's own historical experience of oppression and vulnerability as sojourners in Egypt, serving as a powerful reminder that their past suffering should inform and compel their present and future treatment of the marginalized. The verse encapsulates a core principle of covenantal ethics, mirroring God's own character as a defender of the vulnerable and calling His people to embody His justice and mercy in their societal interactions.
Context
Literary Context
Deuteronomy 10:19 is situated within Moses' second major discourse to the new generation of Israelites on the plains of Moab, delivered just before their entry into the Promised Land. This section, particularly Deuteronomy 10, serves as a powerful call to covenant faithfulness. Moses begins by urging the people to "fear the Lord your God, to walk in all his ways, and to love him, and to serve the Lord your God with all your heart and with all your soul" (Deuteronomy 10:12). The subsequent commands, including the one to love the stranger, are presented as practical, tangible expressions of this foundational devotion. Crucially, the command in verse 19 is immediately preceded by a declaration of God's own character: "He executes justice for the orphan and the widow, and loves the stranger, providing him food and clothing" (Deuteronomy 10:18), establishing a divine precedent and motivation for Israel's ethical conduct. The passage culminates in a reminder of God's mighty acts on Israel's behalf, emphasizing their unique status and the resulting obligation to reflect His righteousness.
Historical & Cultural Context
The command to love the stranger must be understood against the backdrop of ancient Near Eastern societies, where "strangers" (Hebrew: gerim) were particularly vulnerable. Lacking tribal affiliation, land rights, and often familial protection, they were highly dependent on the hospitality and justice of the host community. Israel, having experienced profound oppression and exploitation as resident aliens in Egypt (as recounted in Exodus 1), was uniquely positioned to understand this vulnerability. Their liberation from this bondage, a central theme in Deuteronomy, served as a constant reminder of their past status and God's redemptive intervention. The Mosaic Law, therefore, frequently groups the ger with other vulnerable groups like widows and orphans, mandating specific protections and provisions for them, elevating their status beyond mere tolerance to one of inclusion and care, in stark contrast to the often harsh treatment of foreigners in surrounding cultures. This divine mandate set Israel apart, establishing a societal ethic rooted in divine compassion rather than mere utilitarianism.
Key Themes
Deuteronomy 10:19 powerfully contributes to several overarching themes within the book of Deuteronomy and the broader Pentateuch. It underscores the theme of Imitatio Dei (Imitation of God), calling Israel to reflect God's own character of justice and compassion for the vulnerable, as explicitly stated in Deuteronomy 10:18. This command is also central to the theme of Covenantal Ethics, demonstrating that true faithfulness to the covenant with Yahweh is not merely ritualistic but profoundly ethical, manifesting in righteous social conduct. The verse highlights Empathy and Memory as moral catalysts, asserting that Israel's collective memory of their own suffering as "strangers" in Egypt (Exodus 1:11) should directly translate into compassionate action towards others in similar circumstances. Finally, it reinforces the theme of Holistic Obedience, showing that love for God is inextricably linked to love for neighbor, especially the marginalized, making social justice an integral part of their national identity and divine mandate.
Exposition and Analysis
Key Word Analysis
This verb (H157) denotes a deep, active affection and commitment, extending beyond mere sentiment to include concrete actions of care and loyalty. As a primitive root, it signifies "to have affection for (sexually or otherwise)." In the context of the covenant, it is an imperative, demanding a deliberate and intentional posture of kindness, protection, and benevolent disposition towards the stranger, reflecting the same love God has for Israel. This love is not merely emotional but volitional and practical.
This term (H1616) refers specifically to a resident alien or sojourner—properly, a guest; by implication, a foreigner. Unlike a fleeting visitor, the gêr often lived long-term in the community but typically lacked the full legal and social protections afforded to native-born citizens, such as land inheritance or tribal affiliation. The Old Testament law frequently groups the gêr with the widow and the orphan as those requiring special protection and care, highlighting their inherent vulnerability and dependence on the host community's compassion.
More than just a geographical location, "Egypt" (H4714) here functions as a powerful symbol of oppression, bondage, and the crucible of Israel's formation. As the dual of matsor, it refers to Upper and Lower Egypt. The repeated recollection of their time in Egypt serves as the foundational narrative of their liberation and a constant moral reference point, reminding them of God's redemptive power and their own past vulnerability, which should now inform their treatment of others. It is the historical backdrop that provides the compelling rationale for the command.
Verse Breakdown
"Love ye therefore the stranger"
This is a direct, imperative command from Moses to the Israelite community. The "therefore" (וְאַתֶּם, v'attem - "and you") links this ethical mandate directly to the preceding declaration of God's own character and His love for the stranger (Deuteronomy 10:18). It demands an active, intentional, and compassionate disposition towards the gêr, extending beyond mere tolerance to genuine care and protective action, mirroring God's own heart. This love is not a suggestion but a covenantal obligation.
"for ye were strangers in the land of Egypt."
This clause provides the foundational rationale and motivation for the command. It is a powerful appeal to Israel's collective historical memory and shared experience of vulnerability and oppression. Having been gêrim themselves, enslaved and without rights in a foreign land (in the land, ʼerets, H776), they are uniquely positioned to understand the plight of the stranger. This past suffering is not merely a historical fact but a moral imperative, compelling them to act with empathy and justice towards those who now find themselves in a similar vulnerable position within their own society. Their liberation from Egypt is the very basis for their ethical response to others.
Literary Devices
Deuteronomy 10:19 employs several potent literary devices to convey its message with depth and persuasive power. The most prominent is Pathos, an appeal to emotion, specifically empathy. By explicitly stating "for ye were strangers in the land of Egypt," Moses directly taps into the collective memory of Israel's suffering and miraculous liberation, urging them to translate their past pain into present compassion. This also functions as a form of Ethos, as Moses, speaking with divine authority, grounds the command in Israel's foundational narrative and God's own character, lending moral weight to the injunction. The Repetition of the concept of "stranger" (first as the object of love, then as Israel's past identity) creates a powerful parallel, reinforcing the central theme of empathetic identification and highlighting the direct link between their history and their ethical responsibility. The verse also utilizes Didacticism, serving as a direct moral instruction, and Covenantal Language, embedding this social ethic within the broader framework of Israel's relationship with God, where obedience to such commands is a demonstration of their faithfulness and a reflection of their unique identity as God's chosen people.
Theological and Thematic Connections
Deuteronomy 10:19 is a cornerstone of biblical ethics, revealing a profound aspect of God's character and His expectations for His covenant people. It establishes that true worship and love for God are inseparable from how one treats the most vulnerable members of society. By commanding Israel to love the stranger based on their own past experience, God instills a theology of empathetic justice, where memory of suffering becomes a catalyst for compassion. This principle reflects the divine Imitatio Dei, calling Israel to mirror God's own active care for the marginalized, thereby shaping their national identity as a people set apart by righteousness and mercy. This command is not merely a social courtesy but a sacred obligation, flowing directly from the heart of God and foundational to the very fabric of a just society under His law. It underscores that the covenant relationship demands not only vertical fidelity to God but also horizontal righteousness towards humanity, especially those most in need.
Reflection and Application
Deuteronomy 10:19 transcends its ancient context to offer a timeless and urgent call to compassion in every generation. It challenges us to look beyond tribal, national, or even ideological boundaries and to see the inherent dignity and vulnerability in those who are different or displaced. The command to "love the stranger" compels us to examine our own hearts for biases, prejudices, or indifference towards immigrants, refugees, asylum seekers, or anyone perceived as an "outsider" in our communities. It reminds us that our own experiences of feeling lost, alone, or new in a situation should cultivate a deep well of empathy, moving us from passive pity to active, tangible expressions of love—providing practical help, advocating for justice, and extending genuine welcome. Ultimately, this verse calls us to embody the very character of God, who Himself loves and provides for the stranger, and to remember that our own salvation narrative often involves being welcomed as "strangers" into God's family, transforming our identity and calling us to extend that same grace to others.
Questions for Reflection
FAQ
What does "stranger" mean in this context, and is it still relevant today?
In the context of Deuteronomy 10:19, "stranger" (Hebrew: gêr) refers specifically to a resident alien or sojourner—someone who has left their homeland and settled in a foreign land. Unlike a casual visitor, the gêr often lived long-term within the community but typically lacked the full legal and social protections afforded to native-born citizens, making them particularly vulnerable. The Old Testament law frequently groups the gêr with the widow and the orphan as those requiring special care and protection. This concept is profoundly relevant today, as the world faces unprecedented levels of migration, displacement, and refugee crises. The biblical command to love the gêr extends to modern-day immigrants, refugees, asylum seekers, and anyone who is marginalized or "othered" within a society. It calls believers to active compassion, hospitality, and advocacy for those who are vulnerable and without full societal protections, mirroring God's own character as seen in passages like Deuteronomy 10:18.
How does this command relate to other Old Testament laws concerning foreigners?
Deuteronomy 10:19 is part of a consistent and extensive body of Old Testament law that mandates compassionate and just treatment of foreigners. From the earliest legal codes, such as Exodus 22:21, which explicitly states, "You shall not wrong a sojourner or oppress him, for you were sojourners in the land of Egypt," to the Holiness Code in Leviticus 19:33-34, which commands, "When a stranger sojourns with you in your land, you shall not do him wrong. You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the Lord your God," the rationale remains consistent. The laws ensure the gêr has access to justice, protection from exploitation, and even participation in religious festivals and offerings. This consistent emphasis highlights that care for the vulnerable stranger is not an optional act of charity but a fundamental expression of Israel's covenant relationship with God and a reflection of His character, establishing a unique ethical standard for the nation.
Christ-Centered Fulfillment
Deuteronomy 10:19 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament commanded Israel to love the stranger based on their shared history of vulnerability, Christ embodies this love perfectly and expands its scope. Jesus consistently identified with the marginalized and outcast, declaring that welcoming the stranger is equivalent to welcoming Him (Matthew 25:35-40). He broke down social and ethnic barriers, extending His ministry to Samaritans, Gentiles, and those considered "outsiders" by the religious establishment, demonstrating a radical inclusivity that transcended the ethnic boundaries of Israel. Furthermore, the gospel narrative itself speaks to our own status as "strangers" or "aliens" to God's covenant and kingdom, who are brought near through Christ's atoning work (Ephesians 2:12-13). Through faith in Him, we who were once "aliens and strangers" become "fellow citizens with the saints and members of the household of God" (Ephesians 2:19). Thus, the command to love the stranger is not merely an ethical guideline but a theological reality made possible by Christ, who has welcomed us into His family. Empowered by His Spirit, the Church is called to be a community that actively welcomes and loves all, reflecting the boundless hospitality and transformative grace of God revealed in Jesus.