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Commentary on Exodus 23 verses 1–9
Here are, I. Cautions concerning judicial proceedings; it was not enough that they had good laws, better than ever any nation had, but care must be taken for the due administration of justice according to those laws.
1.The witnesses are here cautioned that they neither occasion an innocent man to be indicted, by raising a false report of him and setting common fame against him, nor assist in the prosecution of an innocent man, or one whom they do not know to be guilty, by putting their hand in swearing as witnesses against him, Exo 23:1. Bearing false witness against a man, in a matter that touches his life, has in it all the guilty of lying, perjury, malice, theft, murder, with the additional stains of colouring all with a pretence of justice and involving many others in the same guilt. There is scarcely any one act of wickedness that a man can possibly be guilty of which has in it a greater complication of villanies than this has. Yet the former part of this caution is to be extended, not only to judicial proceedings, but to common conversation; so that slandering and backbiting are a species of falsewitness-bearing. A man's reputation lies as much at the mercy of every company as his estate or life does at the mercy of a judge or jury; so that he who raises, or knowingly spreads, a false report against his neighbour, especially if the report be made to wise and good men whose esteem one would desire to enjoy, sins as much against the laws of truth, justice, and charity, as a false witness does - with this further mischief, that he leaves it not in the power of the person injured to obtain redress. That which we translate, Thou shalt not raise, the margin reads, Thou shalt not receive a false report; for sometimes the receiver, in this case, is as bad as the thief; and a backbiting tongue would not do so much mischief as it does if it were not countenanced. Sometimes we cannot avoid hearing a false report, but we must not receive it, that is, we must not hear it with pleasure and delight as those that rejoice in iniquity, nor give credit to it as long as there remains any cause to question the truth of it. This is charity to our neighbour's good name, and doing as we would be done by.
2.The judges are here cautioned not to pervert judgment. (1.) They must not be overruled, either by might or multitude, to go against their consciences in giving judgment, Exo 23:2. With the Jews causes were tried by a bench of justices, and judgment given according to the majority of votes, in which cause every particular justice must go according to truth, as it appeared to him upon the strictest and most impartial enquiry, though the multitude of the people, and their outcries, or, the sentence of the rabbim (we translate it many), the more ancient and honourable of the justices, went the other way. Therefore (as with us), among the Jews, the junior upon the bench voted first, that he might not be swayed nor overruled by the authority of the senior. Judges must not respect the persons either of the parties or of their fellow-judges. The former part of this verse also gives a general rule for all, as well as judges, not to follow a multitude to do evil. General usage will never excuse us in a bad practice; nor is the broad way ever the better or safer for its being tracked and crowded. We must enquire what we ought to do, not what the majority do; because we must be judged by our Master, not by our fellow-servants, and it is too great a compliment to be willing to go to hell for company. (2.) They must not pervert judgment, no, not in favour of a poor man, v. 3. Right must in all cases take place and wrong must be punished, and justice never biassed nor injury connived at under pretence of charity and compassion. If a poor man be a bad man, and do a bad thing, it is foolish pity to let him fare the better for his poverty, Deu 1:16, Deu 1:17. (3.) Neither must they pervert judgment in prejudice to a poor man, nor suffer him to be wronged because he had not wherewithal to right himself; in such cases the judges themselves must become advocates for the poor, as far as their cause was good and honest (Exo 23:6): "Thou shalt not wrest the judgment of the poor; remember they are thy poor, bone of thy bone, thy poor neighbours, thy poor brethren; let them not therefore fare the worse for being poor." (4.) They must dread the thoughts of assisting or abetting a bad cause (Exo 23:7): "Keep thyself far from a false matter; do not only keep thyself free from it, nor think it enough to say thou art unconcerned in it, but keep far from it, dread it as a dangerous snare. The innocent and righteous thou wouldest not, for all the world, slay with thy own hands; keep far therefore from a false matter, for thou knowest not but it may end in that, and the righteous God will not leave such wickedness unpunished: I will not justify the wicked," that is, "I will condemn him that unjustly condemns others." Judges themselves are accountable to the great judge. (5.) They must not take bribes, v. 8. They must not only not be swayed by a gift to give an unjust judgment, to condemn the innocent, or acquit the guilty, or adjudge a man's right from him, but they must not so much as take a gift, lest it should have a bad influence upon them, and overrule them, contrary to their intentions; for it has a strange tendency to blind those that otherwise would do well. (6.) They must not oppress a stranger, v. 9. Though aliens might not inherit lands among them, yet they must have justice done them, must peaceably enjoy their own, and be redressed if they were wronged, though they were strangers to the commonwealth of Israel. It is an instance of the equity and goodness of our law, that, if an alien be tried for any crime except treason, the one half of his jury, if he desire it, shall be foreigners; they call it a trial per mediatatem linguae, a kind provision that strangers may not be oppressed. The reason here given is the same with that in ch. 22:21, You were strangers, which is here elegantly enforced, You know the heart of a stranger; you know something of the griefs and fears of a stranger by sad experience, and therefore, being delivered, can the more easily put your souls into their souls' stead.
II. Commands concerning neighbourly kindnesses. We must be ready to do all good offices, as there is occasion, for any body, yea even for those that have done us ill offices, Exo 23:4, Exo 23:5. The command of loving our enemies, and doing good to those that hate us, is not only a new, but an old commandment, Pro 25:21, Pro 25:22. Infer hence, 1. If we must do this kindness for an enemy, much more for a friend, though an enemy only is mentioned, because it is supposed that a man would not be unneighbourly to any unless such as he had a particular spleen against. 2. If it be wrong not to prevent our enemy's loss and damage, how much worse is it to occasion harm and loss to him, or any thing he has. 3. If we must bring back our neighbours' cattle when they go astray, much more must we endeavour, by prudent admonitions and instructions, to bring back our neighbours themselves, when they go astray in any sinful path, see Jam 5:19, Jam 5:20. And, if we must endeavour to help up a fallen ass, much more should we endeavour, by comforts and encouragements, to help up a sinking spirit, saying to those that are of a fearful heart, Be strong. We must seek the relief and welfare of others as our own, Phi 2:4. If thou sayest, Behold, we know it not, doth not he that pondereth the heart consider it? See Pro 24:11, Pro 24:12.
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SUMMARY
Exodus 23:9 stands as a pivotal command within the Mosaic Law, compelling the nascent nation of Israel to treat resident aliens with profound justice and compassion. This ethical injunction is uniquely grounded in Israel's own collective memory of severe oppression and vulnerability as strangers in Egypt. It serves as a foundational principle for their societal structure, reflecting God's own character and establishing a moral imperative for equitable treatment of all, particularly the marginalized, within their covenant community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 23:9 powerfully employs Historical Allusion by directly referencing Israel's past bondage in Egypt, making their formative national experience the very foundation of an ethical imperative. This creates a strong Ethical Appeal (Pathos), as the command is not merely a legal dictate but a profound call to empathy, urging the Israelites to remember their own suffering and allow it to shape their treatment of others. The verse also functions as Didacticism, serving as a clear instruction and moral lesson on how a covenant people should live in accordance with God's character, transforming their shared trauma into a source of compassion and justice. The repetition of the concept of "stranger" (both the object of the command and the past identity of Israel) creates a resonant Echo, reinforcing the central theme of empathetic identification and reminding Israel of their divinely ordained responsibility.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 23:9 reveals a core aspect of God's character: His unwavering commitment to justice and compassion, particularly for the vulnerable and marginalized. It establishes that true righteousness for Israel is not merely about ritual purity but about embodied ethics in their social interactions. By commanding Israel to treat the stranger justly, God was teaching them to reflect His own divine attributes, demonstrating that their unique experience of deliverance from oppression was not for their sole benefit, but to transform them into a people who would extend that same mercy and justice to others. This command underscores the universal principle of human dignity, asserting that every person, regardless of their origin or status, is worthy of equitable treatment and protection as an image-bearer of God.
REFLECTION AND APPLICATION
Exodus 23:9 transcends its ancient context to offer timeless principles for how we, as individuals and communities, are called to interact with those who are different, vulnerable, or new among us. It challenges us to move beyond mere tolerance to active empathy and justice. This verse compels us to remember our own experiences of feeling like an "outsider," of vulnerability, or of needing grace, and to allow those memories to cultivate genuine compassion for others. In a world often marked by xenophobia, discrimination, and the marginalization of immigrants, refugees, or those simply perceived as "other," this command calls us to advocate for fair treatment, to extend hospitality, and to actively work against any form of oppression. It reminds us that our faith is not merely personal but has profound social implications, urging us to reflect God's character by championing the dignity and rights of all people, especially those on the fringes of society who may lack a voice or protection. Our past experiences of God's grace should fuel our present actions of grace towards others.
Questions for Reflection
FAQ
What does "stranger" mean in this context, and how is it different from other terms for foreigners?
Answer: In Exodus 23:9, the Hebrew word translated as "stranger" is ger (גֵּר). This term specifically refers to a resident alien or sojourner, someone who has left their homeland and settled among the Israelites, often for an extended period. The ger was distinct from a casual visitor (zar) or a transient foreigner (nokri). While not ethnically Israelite, the ger was a permanent or semi-permanent resident who lived within the community and was expected to abide by many of its laws. The emphasis on the ger highlights their particular vulnerability, as they often lacked the familial and tribal protections, land inheritance, and full legal standing afforded to native-born Israelites. God's law provided explicit protections for the ger, commanding Israel to treat them with justice and even to love them as themselves (as seen in Leviticus 19:33-34), distinguishing Israel's legal code from those of many surrounding nations.
Why does God emphasize Israel's past in Egypt as the reason for this command?
Answer: God emphasizes Israel's past as "strangers in the land of Egypt" because it serves as the foundational, experiential basis for their empathy and ethical conduct. Their centuries of slavery and oppression were not merely a historical event but a formative national trauma that God intended to transform into a source of compassion. By reminding them, "for ye know the heart of a stranger," God appeals to their deep, personal understanding of vulnerability, fear, and injustice. This is a call to embodied empathy: having personally suffered as outsiders, they are uniquely positioned to understand the plight of the ger and are morally obligated to prevent such suffering for others. It teaches them that their deliverance was not just about their freedom, but about becoming a people who would reflect God's own just and compassionate character, especially towards the marginalized (as echoed in Deuteronomy 10:19).
CHRIST-CENTERED FULFILLMENT
Exodus 23:9 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Old Testament command compelled Israel to remember their past suffering to cultivate empathy for the stranger, Jesus embodies this principle perfectly. He himself became a "stranger" in many senses: born in a foreign land (Bethlehem, not Nazareth), fleeing as a child to Egypt as a refugee (Matthew 2:13-15), and later declaring that the Son of Man had "nowhere to lay his head" (Matthew 8:20). His entire ministry was characterized by an unparalleled compassion for the marginalized, the outcast, and those on the fringes of society—the sick, the poor, the Samaritans, the Gentiles, and the sinners. Jesus perfectly "knew the heart" of humanity, not by shared historical oppression, but by taking on human flesh and experiencing our weaknesses and temptations, yet without sin (Hebrews 4:15). His command to "love your neighbor as yourself" (Mark 12:31), and His identification with "the least of these" (including the hungry, thirsty, naked, and imprisoned, which often includes strangers and refugees) in Matthew 25:35-40, expands and elevates the Old Testament's ethical demand. Through Christ's atoning work, the dividing wall of hostility between "insider" and "outsider" is broken down, making those who were once "strangers and aliens" now "fellow citizens with the saints and members of the household of God" (Ephesians 2:19). Thus, Jesus not only perfectly fulfilled the spirit of Exodus 23:9 in His life and teachings but also inaugurated a new humanity where the concept of the "stranger" is ultimately transcended in the unity of His body, the Church.