Deuteronomy 10:19

KJV

Love ye therefore the stranger: for ye were strangers in the land of Egypt.

KJV (with Strong's)

Love {H157} ye therefore the stranger {H1616}: for ye were strangers {H1616} in the land {H776} of Egypt {H4714}.

Complete Jewish Bible

Therefore you are to love the foreigner, since you were foreigners in the land of Egypt.

Berean Standard Bible

So you also must love the foreigner, since you yourselves were foreigners in the land of Egypt.

American Standard Version

Love ye therefore the sojourner; for ye were sojourners in the land of Egypt.

Commentary

### 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](/deuteronomy/10 "Deuteronomy 10 - Covenant Obligations and God's Character"), 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](/deuteronomy/10-12 "Deuteronomy 10:12 - The Sum of the Law")). 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](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Justice for the Vulnerable")), 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](/exodus/1 "Exodus 1 - Israel in Egypt")), 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](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Love for the Stranger"). 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](/exodus/1-11 "Exodus 1:11 - Israel's Bondage in Egypt")) 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
* **Love (Hebrew, _ʼâhab_):** 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.
* **Stranger (Hebrew, _gêr_):** 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.
* **Egypt (Hebrew, _Mitsrayim_):** 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](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Care for the Vulnerable")). 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.

* [Leviticus 19:34](/leviticus/19-34 "Leviticus 19:34 - Love the Stranger as Yourself")
* [Exodus 22:21](/exodus/22-21 "Exodus 22:21 - Do Not Oppress the Stranger")
* [Matthew 25:35](/matthew/25-35 "Matthew 25:35 - Welcoming the Stranger")

### 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
* **In what ways have I, or my community, been "strangers" or felt like outsiders in certain contexts, and how can that experience deepen my empathy for others who are marginalized?**
* **What practical steps can I take to extend genuine love, hospitality, and advocacy to those who are new, different, or vulnerable in my local community or globally?**
* **How does remembering God's love and provision for me, when I was a "stranger" to His covenant and kingdom, motivate me to care for others with similar compassion?**

### FAQ

**What does "stranger" mean in this context, and is it still relevant today?**

Answer: 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](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Justice for the Vulnerable").

**How does this command relate to other Old Testament laws concerning foreigners?**

Answer: 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](/exodus/22-21 "Exodus 22:21 - Do Not Oppress a Sojourner"), 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](/leviticus/19-33-34 "Leviticus 19:33-34 - Treatment of Foreigners"), 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](/matthew/25-35-40 "Matthew 25:35-40 - The Parable of the Sheep and the Goats")). 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](/ephesians/2-12-13 "Ephesians 2:12-13 - Aliens and Fellow Citizens")). 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](/ephesians/2-19 "Ephesians 2:19 - No Longer Strangers")). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 22:21

Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.

Leviticus 19:33

And if a stranger sojourn with thee in your land, ye shall not vex him.

Leviticus 19:34

[But] the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I [am] the LORD your God.

James 2:15

If a brother or sister be naked, and destitute of daily food,

James 2:16

And one of you say unto them, Depart in peace, be [ye] warmed and filled; notwithstanding ye give them not those things which are needful to the body; what [doth it] profit?

1 John 3:17

But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels [of compassion] from him, how dwelleth the love of God in him?

1 John 3:18

My little children, let us not love in word, neither in tongue; but in deed and in truth.