Exodus 22:21

KJV

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

KJV (with Strong's)

Thou shalt neither vex {H3238} a stranger {H1616}, nor oppress {H3905} him: for ye were strangers {H1616} in the land {H776} of Egypt {H4714}.

Complete Jewish Bible

"You must neither wrong nor oppress a foreigner living among you, for you yourselves were foreigners in the land of Egypt.

Berean Standard Bible

You must not exploit or oppress a foreign resident, for you yourselves were foreigners in the land of Egypt.

American Standard Version

And a sojourner shalt thou not wrong, neither shalt thou oppress him: for ye were sojourners in the land of Egypt.

Commentary

### SUMMARY
Exodus 22:21 issues a foundational ethical command within the Book of the Covenant, unequivocally prohibiting the mistreatment of the resident alien. This divine injunction forbids both emotional distress ("vex") and physical or economic exploitation ("oppress"), grounding its imperative in Israel's own poignant history as vulnerable strangers in Egypt. It underscores God's profound concern for the marginalized and establishes a principle of justice and empathetic solidarity that was to distinguish Israelite society, reflecting the character of their covenant-keeping God.

### CONTEXT
* **Literary Context:** Exodus 22:21 is strategically positioned within the "Book of the Covenant" (Exodus 20:22-23:33), a comprehensive legal corpus delivered by God to Moses immediately following the Ten Commandments. This section functions as a practical elaboration, demonstrating how the broad moral principles of the Decalogue are to be applied in the daily life and social fabric of the nascent Israelite nation. Specifically, Exodus 22 addresses a diverse array of civil and social justice concerns, ranging from property rights and personal injury to the protection of society's most vulnerable members. The placement of the command concerning the stranger directly alongside laws safeguarding the poor, widows, and orphans (as seen in [Exodus 22:22-27](/exodus/22-22-27 "Exodus 22:22-27 - Laws Concerning the Vulnerable")) underscores that the *ger* (resident alien) was considered a particularly susceptible demographic, lacking the inherent familial and tribal protections afforded to native-born Israelites. This arrangement emphasizes the holistic nature of God's law, which extends beyond ritual purity to encompass profound and compassionate social ethics.

* **Historical & Cultural Context:** In the broader ancient Near Eastern context, the status of resident aliens (often termed *gerim* in Hebrew) was typically precarious. These individuals were frequently landless, without tribal affiliation, and thus lacked inherent legal or social protections, rendering them highly susceptible to exploitation and abuse. Their rights, if acknowledged at all, were generally contingent upon the benevolence of the host society or specific, often limited, treaties. Against this backdrop, God's command in [Exodus 22:21](/exodus/22-21 "Exodus 22:21 - Do Not Vex or Oppress a Stranger") was revolutionary. It mandated a radical departure from common practice, demanding that Israel treat the *ger* with dignity, justice, and equitable consideration. The profound motivation for this command is explicitly stated: "for ye were strangers in the land of Egypt." This potent historical memory of Israel's own bitter experience of oppression and vulnerability as foreigners under Pharaoh's cruel rule (vividly recounted in [Exodus 1:8-14](/exodus/1-8-14 "Exodus 1:8-14 - The Oppression of Israel in Egypt")) was to serve as the wellspring of their empathy and a constant reminder of God's redemptive intervention on their behalf. This unique historical identity was intended to foster a society marked by compassion and equity, distinguishing Israel from surrounding nations and reflecting the just character of their covenant God.

* **Key Themes:** Exodus 22:21 contributes significantly to several overarching themes within the Book of Exodus and the Pentateuch. Foremost among these is **Divine Justice and Compassion**, demonstrating God's unwavering concern for the vulnerable and marginalized. This command reflects God's own righteous character, as He is portrayed as the liberator of the oppressed and the defender of the weak. Another crucial theme is **Empathy Rooted in Historical Memory**: Israel's past suffering as strangers in Egypt is not merely a historical fact but a theological imperative, compelling them to treat others as they themselves wished to be treated, and as God had treated them. This fosters a unique **Covenantal Identity and Distinctiveness**, where Israel's ethical conduct, particularly towards outsiders, is a tangible sign of their covenant relationship with Yahweh, setting them apart from other nations. Finally, the verse underscores the theme of **Holistic Law and Social Ethics**, illustrating that God's law is not just about ritual and worship but profoundly shapes societal relationships, demanding equitable treatment and protection for all members, especially those most susceptible to injustice. This principle is further elaborated in passages like [Leviticus 19:33-34](/leviticus/19-33-34 "Leviticus 19:33-34 - Treat the Sojourner as a Native").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Vex (Hebrew, _yânâh'_):** This primitive root (H3238) conveys the sense of raging or being violent, and by implication, to suppress or maltreat. It encompasses actions that destroy, oppress, or do violence, often implying a persistent harassment, causing distress, grief, or sorrow. It speaks to the active infliction of hardship, whether emotional, psychological, or physical, making someone's life miserable through persistent trouble or abuse of power.
* **Oppress (Hebrew, _lâchats'_):** This primitive root (H3905) literally means "to press," but figuratively signifies to distress. It denotes a forceful exertion of power to afflict, crush, or hold fast, often implying economic exploitation, legal injustice, or physical coercion. It describes the systemic or active burdening of another, taking advantage of their vulnerable position to disadvantage or harm them.
* **Stranger (Hebrew, _gêr'_):** This term (H1616) properly refers to a guest, but by implication, a foreigner, alien, or sojourner. Unlike a casual traveler, the *ger* was a non-native individual who had settled permanently or semi-permanently within a community. While subject to the land's laws, they lacked the inherent tribal land rights, established social networks, and familial protections of native-born citizens, rendering them uniquely vulnerable and dependent on the hospitality and justice of their host society.

#### Verse Breakdown
* **"Thou shalt neither vex a stranger":** This initial prohibition issues a direct and emphatic command against causing emotional, psychological, or social distress to the resident alien. It forbids any act of harassment, mockery, discrimination, or unkindness that would make the *gêr* feel unwelcome, isolated, or grieved within the community. It speaks to the internal experience of the stranger, demanding sensitivity, respect, and a protective stance against any form of ill-treatment that causes inner suffering.
* **"nor oppress him":** This second clause broadens the prohibition to include active, forceful, and often systemic forms of exploitation and injustice. It forbids any action that would physically, economically, or legally disadvantage the *gêr*. This could involve cheating them in business, denying them access to justice, forcing them into unfair labor, or taking advantage of their vulnerable position. It demands equitable treatment, protection under the law, and freedom from any form of coercive or burdensome action.
* **"for ye were strangers in the land of Egypt":** This concluding clause provides the profound theological and historical rationale for the preceding commands. It is a powerful appeal to Israel's collective memory and shared experience of suffering. Having themselves endured the bitter reality of being oppressed and vexed as foreigners in Egypt, they are commanded to cultivate deep empathy and refrain from inflicting similar suffering on others. This divine reminder serves as the wellspring of their ethical responsibility, linking their past suffering to their present conduct and powerfully reflecting God's own redemptive and compassionate character.

#### Literary Devices
Exodus 22:21 masterfully employs several potent literary devices to convey its message with force and clarity. The most prominent is **Historical Allusion**, directly referencing Israel's past experience of being "strangers in the land of Egypt." This serves as a powerful, empathetic anchor, grounding the ethical command in a shared, traumatic memory that should instinctively prevent them from inflicting similar pain on others. There is also a strong element of **Ethical Reciprocity**, albeit a negative formulation: "Do not do to others what was done to you." This principle, rooted in their own suffering and God's redemptive act, calls them to a higher standard of conduct. The verse also utilizes **Parallelism** in its dual prohibition ("neither vex... nor oppress"), emphasizing the comprehensive and multifaceted nature of the forbidden actions against the stranger, covering both emotional and physical/economic harm. Finally, the verse functions as a piece of **Didacticism**, directly teaching a moral principle by explicitly stating both the command and its underlying rationale ("for ye were strangers..."), ensuring that the Israelites understand not just *what* to do, but *why* it is a divine imperative.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 22:21 profoundly reflects God's character as a righteous, compassionate, and just sovereign who champions the vulnerable. This command is not merely a legal statute but an extension of the divine nature, calling Israel to embody the very mercy and justice that God Himself demonstrated in liberating them from Egyptian bondage. It highlights that true covenant faithfulness extends beyond ritual worship to encompass radical social ethics, where the treatment of the marginalized becomes a litmus test for genuine piety. The mandate to care for the *ger* underscores the theological truth that all humanity bears the *imago Dei*, and therefore, all deserve dignity and protection, regardless of their origin or status. This principle of inclusive love and justice for the stranger is a recurring theme throughout the Pentateuch, reinforcing Israel's unique calling to be a holy nation that reflects God's heart to the world.

* [Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner")
* [Leviticus 19:33-34](/leviticus/19-33-34 "Leviticus 19:33-34 - Treat the Sojourner as a Native")
* [Ezekiel 47:22](/ezekiel/47-22 "Ezekiel 47:22 - Inheritance for the Sojourner")

### REFLECTION AND APPLICATION
Exodus 22:21 remains profoundly relevant for believers today, challenging us to examine our attitudes and actions toward those who are marginalized, different, or new in our societies. In a world grappling with issues of immigration, refugee crises, and social exclusion, this ancient command calls us to cultivate a deep empathy rooted in our own shared human experience of vulnerability and our spiritual identity as sojourners in this world. It compels us to actively resist any form of "vexing" or "oppressing"—whether through prejudice, discrimination, exploitation, or simply indifference—and instead to champion justice and extend genuine hospitality. As followers of Christ, who himself welcomed outsiders, we are called to be agents of God's inclusive love, creating communities where all are treated with dignity, respect, and compassion, reflecting the very heart of the One who rescued us from our own spiritual alienation.

#### Questions for Reflection
* **How does remembering our own experiences of feeling like an outsider or being in need shape our interactions with those who are different or new in our communities today?**
* **In what specific ways do we, as individuals or communities, inadvertently "vex" or "oppress" marginalized groups, and what steps can we take to actively dismantle such practices?**
* **What practical steps can we take to extend genuine hospitality and inclusion to "strangers"—whether immigrants, refugees, or simply those outside our usual social circles—in our sphere of influence?**

### FAQ
**Who is the "stranger" (*ger*) in this context?**

Answer: The "stranger" (*ger*) in Exodus 22:21 refers specifically to a resident alien or sojourner. This was a non-Israelite individual who had left their homeland and settled within Israelite territory, intending to live there permanently or for an extended period. Unlike a casual traveler, the *ger* was integrated into the community to some extent but lacked the tribal land inheritance and inherent social protections of native-born Israelites, making them particularly vulnerable to exploitation and injustice.

**Why is Israel's experience in Egypt so important here?**

Answer: Israel's experience as "strangers in the land of Egypt" is the foundational empathetic motivation for this command. Having personally endured the harsh realities of being oppressed, exploited, and enslaved as foreigners (e.g., [Exodus 1:8-14](/exodus/1-8-14 "Exodus 1:8-14 - The Oppression of Israel in Egypt")), God commands them not to inflict similar suffering on others. This historical memory serves as a powerful reminder of their own vulnerability and God's redemptive intervention on their behalf. It instills a deep sense of empathy, ensuring that their past suffering transforms into compassion for others, rather than becoming a cycle of oppression. This theme is echoed throughout the Law, such as in [Deuteronomy 15:15](/deuteronomy/15-15 "Deuteronomy 15:15 - Remember You Were Slaves").

**Does this command apply to all foreigners, or just those living within Israel?**

Answer: While the immediate context of Exodus 22:21 primarily addresses the treatment of *gerim* (resident aliens) living within Israelite society and thus subject to Israelite law, the underlying ethical principle of compassion and justice extends far beyond. The command reflects God's universal concern for all humanity, particularly the vulnerable. Therefore, while the specific legal application was for those residing in the land, the spirit of the law—to treat all people with dignity, respect, and fairness, especially those who are marginalized or in need—is a timeless biblical principle applicable to all interactions with foreigners and indeed, all people.

### CHRIST-CENTERED FULFILLMENT
Exodus 22:21 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. Jesus himself was, in a sense, a "stranger" and sojourner on earth, not only in his earthly life, which included fleeing as a refugee to Egypt as an infant (e.g., [Matthew 2:13-15](/matthew/2-13-15 "Matthew 2:13-15 - Flight to Egypt")), but also in his divine condescension, leaving the glory of heaven to dwell among humanity. His earthly ministry was characterized by a radical embrace of the marginalized, the outcast, and those deemed "strangers" by society—the sick, the poor, the Samaritan, the Gentile, and the tax collector. He consistently championed the "least of these" (e.g., [Matthew 25:35-40](/matthew/25-35-40 "Matthew 25:35-40 - Caring for the Least of These")), demonstrating God's heart for those who are vulnerable and without societal protection. Through his atoning work, Christ broke down the dividing wall of hostility, making those who were "strangers and aliens" (Gentiles) fellow citizens with the saints and members of God's household (e.g., [Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - No Longer Strangers")). The Church, as the body of Christ, is therefore called to embody this radical inclusion, welcoming all people regardless of background, reflecting the unity found in Christ where there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (e.g., [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")). Ultimately, the vision of the New Jerusalem reveals a multitude from every nation, tribe, people, and language, worshipping God together (e.g., [Revelation 7:9-10](/revelation/7-9-10 "Revelation 7:9-10 - Multitude from Every Nation")), demonstrating the ultimate fulfillment of God's desire for all "strangers" to find their home and belonging in Him.

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 23:9

Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.

Deuteronomy 10:19

Love ye therefore the stranger: 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.

Zechariah 7:10

And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.

Exodus 20:2

I [am] the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

Leviticus 25:35

And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: [yea, though he be] a stranger, or a sojourner; that he may live with thee.

Deuteronomy 23:7

Thou shalt not abhor an Edomite; for he [is] thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.