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 stands as a pivotal 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 foundational principle of justice and empathetic solidarity that was to distinguish Israelite society from its contemporaries.

### CONTEXT
* **Literary Context:** Exodus 22:21 is situated within the "Book of the Covenant" (Exodus 20:22-23:33), a detailed collection of civil and religious laws given by God to Moses immediately following the Ten Commandments. This section serves as an elaboration on how the broad moral principles of the Decalogue are to be applied in the practical, daily life of the Israelite community. Specifically, Exodus 22 addresses a range of social justice issues, including property rights, personal injury, and the protection of vulnerable groups. The placement of the command regarding the stranger directly alongside laws concerning the poor, widows, and orphans (e.g., [Exodus 22:22](/exodus/22-22 "Exodus 22:22 - Do Not Afflict Widows and Orphans")) highlights that the *ger* (resident alien) was considered a particularly susceptible member of society, lacking the 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 social ethics.

* **Historical & Cultural Context:** In the ancient Near East, resident aliens (often referred to by terms like *ger* in Hebrew) typically held a precarious status. They were often without land, tribal affiliation, or inherent legal protections, making them highly susceptible to exploitation and abuse. Their rights, if any, were usually dependent on the benevolence of the host society or specific 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 and justice. The profound motivation for this command is explicitly stated: "for ye were strangers in the land of Egypt." This historical memory of Israel's own bitter experience of oppression and vulnerability as foreigners under Pharaoh's rule (e.g., [Exodus 1:8-14](/exodus/1-8 "Exodus 1:8-14 - Oppression 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 to foster a society marked by compassion and equity, setting Israel apart from surrounding nations and reflecting the character of their covenant God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Vex (Hebrew, _yagah'_):** This verb carries the sense of grieving, afflicting, causing sorrow, distress, or pain. It often implies an emotional or psychological burden, suggesting harassment, annoyance, or making someone's life miserable through persistent trouble. It speaks to the inner suffering caused by unkindness or persecution, rather than just physical harm.
* **Oppress (Hebrew, _lachats'_):** This word denotes pressing, crushing, harassing, or exploiting. It implies a more active, forceful, and often systemic form of hardship, encompassing physical abuse, economic exploitation (e.g., unfair wages, exorbitant interest), or legal injustice (e.g., denying rights, perverting justice). It signifies the exertion of power to disadvantage or harm another.
* **Stranger (Hebrew, _ger'_):** The term *ger* refers to a resident alien or sojourner—a non-native individual who has settled permanently or semi-permanently within a community. Unlike a casual traveler, the *ger* intended to reside in the land and was subject to its laws, yet they lacked the inherent tribal land rights, social networks, and legal protections of native-born citizens. This status made them uniquely vulnerable and dependent on the hospitality and justice of their host society.

#### Verse Breakdown
* **"Thou shalt neither vex a stranger":** This clause issues a direct, emphatic prohibition 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 *ger* feel unwelcome, isolated, or grieved within the community. It speaks to the internal experience of the stranger, demanding sensitivity and respect.
* **"nor oppress him":** This second clause broadens the prohibition to include active forms of exploitation and injustice. It forbids any action that would physically, economically, or legally disadvantage the *ger*. 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 and protection under the law.
* **"for ye were strangers in the land of Egypt":** This concluding clause provides the profound theological and historical rationale for the command. It is a powerful appeal to Israel's collective memory and shared experience. Having themselves endured the bitter reality of being oppressed and vexed as foreigners in Egypt, they are commanded to cultivate 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 reflecting God's own redemptive character.

#### Literary Devices
Exodus 22:21 employs several potent literary devices to convey its message. 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 prevent them from inflicting similar pain on others. There is also a strong element of **Ethical Reciprocity**, albeit a negative one: "Do not do to others what was done to you." This principle, rooted in their own suffering, calls them to a higher standard of conduct. The verse also utilizes **Parallelism** in its prohibition ("neither vex... nor oppress"), emphasizing the comprehensive nature of the forbidden actions against the stranger. Finally, the verse functions as a piece of **Didacticism**, directly teaching a moral principle by explicitly stating both the command and its underlying rationale, ensuring that the Israelites understand not just *what* to do, but *why*.

### 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 "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 "Exodus 1:8-14 - Oppression 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 "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 "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 "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.