Leviticus 19:33

KJV

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

KJV (with Strong's)

And if a stranger {H1616} sojourn {H1481} with thee in your land {H776}, ye shall not vex {H3238} him.

Complete Jewish Bible

"'If a foreigner stays with you in your land, do not do him wrong.

Berean Standard Bible

When a foreigner resides with you in your land, you must not oppress him.

American Standard Version

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

Commentary

### SUMMARY
Leviticus 19:33 issues a clear and foundational command within the Mosaic Law, instructing the Israelites to treat the "stranger" or resident alien in their land with justice and dignity, explicitly prohibiting any form of oppression or mistreatment. This directive is not merely a social nicety but an ethical imperative rooted in God's character and Israel's own historical experience as sojourners, underscoring the divine expectation for compassion and equitable treatment of the vulnerable within their society.

### CONTEXT
* **Literary Context:** Leviticus 19 is a pivotal chapter, often referred to as the "Holiness Code," which outlines practical expressions of Israel's covenant relationship with Yahweh. Following the declaration "You shall be holy, for I the LORD your God am holy" in [Leviticus 19:2](/leviticus/19-2 "Leviticus 19:2 - Call to Holiness"), the chapter proceeds to detail a comprehensive set of ethical, social, and ritual laws that define what it means for Israel to live as a holy nation. These commands range from respecting parents and keeping the Sabbath ([Leviticus 19:3](/leviticus/19-3 "Leviticus 19:3 - Respect for Parents and Sabbath")) to fair business practices ([Leviticus 19:35-36](/leviticus/19-35 "Leviticus 19:35-36 - Just Weights and Measures")) and care for the poor and marginalized ([Leviticus 19:9-10](/leviticus/19-9 "Leviticus 19:9-10 - Gleaning for the Poor")). The instruction regarding the stranger in [Leviticus 19:33](/leviticus/19-33 "Leviticus 19:33 - Treatment of the Stranger") and [Leviticus 19:34](/leviticus/19-34 "Leviticus 19:34 - Love the Stranger") is strategically placed amidst these diverse commands, emphasizing that the treatment of the resident alien is not an ancillary concern but an integral component of Israel's corporate holiness and their demonstration of God's righteous character in their midst.
* **Historical & Cultural Context:** In the ancient Near East, "strangers" or resident aliens (Hebrew: *ger*) typically lacked the familial, tribal, or national protections afforded to native citizens. They were often vulnerable to exploitation, economic hardship, and social marginalization. Unlike many surrounding cultures that viewed foreigners with suspicion or disdain, the Mosaic Law consistently mandated humane and just treatment for the *ger*. This was deeply rooted in Israel's own historical narrative: they were reminded repeatedly that they themselves had been "strangers in the land of Egypt" ([Exodus 22:21](/exodus/22-21 "Exodus 22:21 - Do Not Oppress a Sojourner"); [Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner")). This shared experience of vulnerability and oppression was intended to cultivate profound empathy and prevent them from inflicting similar injustices upon others. The command in [Leviticus 19:33](/leviticus/19-33 "Leviticus 19:33 - Treatment of the Stranger") therefore reflects a radical ethical stance, elevating the status and protection of the vulnerable stranger to a level consistent with the treatment of native Israelites, as an outworking of their covenant relationship with a God who champions justice for the oppressed.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Stranger (Hebrew, _ger'_):** This term refers to a resident alien or sojourner, distinct from a casual traveler or a foreign enemy. A *ger* was someone who had left their native land and settled among the Israelites, often permanently. While not a full member of the Israelite covenant community by birth, they were expected to abide by certain laws and were afforded specific protections. Their vulnerability stemmed from their lack of tribal land, ancestral ties, and inherent legal standing, making them dependent on the hospitality and justice of their hosts. The consistent biblical emphasis on protecting the *ger* highlights God's concern for the marginalized and those without a secure place.
* **Vex (Hebrew, _yanah'_):** The verb *yanah* carries a strong connotation of oppression, affliction, mistreatment, or exploitation. It implies more than mere annoyance; it denotes active wrongdoing, whether through economic exploitation (e.g., defrauding wages), social discrimination, verbal abuse, or physical harm. The command "ye shall not vex him" is a comprehensive prohibition against any action that would cause distress, disadvantage, or injustice to the stranger, ensuring their well-being and equitable treatment within Israelite society.

#### Verse Breakdown
* **"And if a stranger sojourn with thee in your land":** This clause establishes the specific context for the command. It addresses the presence of a non-native individual who has taken up residence within the geographical boundaries of Israel. The phrase "sojourn with thee" (Hebrew: *gur im*) emphasizes a settled, albeit non-native, presence, implying a degree of integration into the community, even if not fully assimilated. This acknowledges the reality of diverse populations living within the land and sets the stage for how they are to be treated.
* **"ye shall not vex him":** This is the direct, unequivocal command. It is a negative prohibition, using the strong Hebrew negation *lo'* ("not"), which conveys an absolute interdiction against the action. As explored in the key word analysis, "vex" (Hebrew: *yanah*) encompasses a wide range of oppressive behaviors. This clause mandates that the Israelites actively refrain from any form of mistreatment, exploitation, or affliction towards the resident alien. It is a call to ethical restraint and a foundational principle for just social interaction.

#### Literary Devices
Leviticus 19:33 employs several literary devices to convey its powerful message. Primarily, it functions as a **Legal Command**, presented as a direct, imperative instruction from God to His people, characteristic of the Mosaic Law. This command is also an **Ethical Imperative**, deeply embedded within a broader chapter that defines righteous living and holiness. The use of **Negative Prohibition** ("ye shall not vex") emphasizes the absolute nature of the command, leaving no room for ambiguity regarding the forbidden behavior. Furthermore, the verse, especially when read in conjunction with [Leviticus 19:34](/leviticus/19-34 "Leviticus 19:34 - Love the Stranger"), demonstrates **Juxtaposition** by placing the prohibition against harm immediately before the positive command to love, highlighting a holistic approach to justice and compassion. The very presence of this law in the Holiness Code also serves as a form of **Theological Instruction**, teaching Israel about the character of God, who Himself cares for the vulnerable and expects His people to reflect that care.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 19:33 is a profound theological statement about God's character and His expectations for His covenant people. It reveals a God who is not indifferent to the plight of the marginalized but actively champions their cause, demanding that His people reflect His justice and compassion. The command to not oppress the stranger is inextricably linked to the broader theme of holiness, demonstrating that true godliness is not merely ritualistic but profoundly ethical, manifesting in how one treats the most vulnerable members of society. This principle is further reinforced by Israel's own historical memory, serving as a constant reminder that their identity as a redeemed people should foster empathy, not exploitation. The treatment of the stranger becomes a litmus test for Israel's faithfulness to their covenant God and their embodiment of His righteous kingdom.

* [Leviticus 19:34](/leviticus/19-34 "Leviticus 19:34 - Love the Stranger as Yourself")
* [Deuteronomy 10:18-19](/deuteronomy/10-18 "Deuteronomy 10:18-19 - God Loves the Sojourner")
* [Exodus 22:21](/exodus/22-21 "Exodus 22:21 - Do Not Oppress a Sojourner")

### REFLECTION AND APPLICATION
Leviticus 19:33 resonates powerfully with contemporary believers, calling us to embody God's heart for the vulnerable in our own contexts. In a world marked by increasing global migration, displacement, and social divides, this ancient command remains profoundly relevant. It challenges us to look beyond national, ethnic, or cultural distinctions and to see every individual, especially those who are new, different, or in a precarious position, as worthy of dignity, respect, and protection. This means actively resisting prejudice, discrimination, and exploitation in all its forms—whether economic, social, or verbal. It compels us to extend genuine hospitality, advocate for justice, and ensure that our communities are places where the "stranger" finds welcome, safety, and equity. Our treatment of those on the margins is a tangible expression of our love for God and our commitment to His kingdom values.

#### Questions for Reflection
* **In what ways might I, or my community, inadvertently "vex" or marginalize newcomers or those who are different from us?**
* **How does remembering my own spiritual "sojourning" or past vulnerabilities cultivate greater empathy for others who are currently in vulnerable positions?**
* **What practical steps can I take this week to extend hospitality, advocate for justice, or protect the dignity of a "stranger" in my sphere of influence?**

### FAQ
**Who is the "stranger" (KJV) or "sojourner" (ESV/NIV) referred to in this verse?**

Answer: The Hebrew word is *ger*, which refers to a resident alien or sojourner. This was someone who was not a native-born Israelite but had come to live among them, often permanently. They were distinct from casual travelers or foreign enemies. The *ger* would typically have limited rights and protections compared to native Israelites, making them particularly vulnerable to exploitation. The Mosaic Law, however, consistently commanded Israel to treat the *ger* with justice and compassion, often linking their welfare with that of the fatherless and the widow, as seen in passages like [Deuteronomy 24:17](/deuteronomy/24-17 "Deuteronomy 24:17 - Justice for the Sojourner, Fatherless, and Widow").

**Why was this command so important for ancient Israel?**

Answer: This command was crucial for several reasons. Theologically, it reflected the character of God, who is just and compassionate towards all, especially the vulnerable. Ethically, it established a high standard of social justice in a world where foreigners were often mistreated. Historically, it served as a powerful reminder of Israel's own experience as oppressed sojourners in Egypt ([Exodus 23:9](/exodus/23-9 "Exodus 23:9 - Do Not Oppress a Sojourner")). By commanding fair treatment of the stranger, God was teaching Israel to embody the very mercy they had received, ensuring that their society reflected His holiness and righteousness rather than the oppressive practices of surrounding nations.

**Is this command still relevant for believers today?**

Answer: Absolutely. While the specific socio-legal context of ancient Israel has changed, the underlying ethical and theological principles remain timeless. The command to "not vex" the stranger translates into a call for believers today to extend hospitality, justice, and compassion to all who are marginalized, new to our communities, or in vulnerable positions—whether they are immigrants, refugees, international students, or simply newcomers. The New Testament reiterates and expands upon this principle, urging believers to "show hospitality to strangers, for thereby some have entertained angels unawares" ([Hebrews 13:2](/hebrews/13-2 "Hebrews 13:2 - Show Hospitality to Strangers")). Our treatment of the "stranger" is a direct reflection of our understanding of God's heart and our commitment to living out the kingdom of God.

### CHRIST-CENTERED FULFILLMENT
Leviticus 19:33, with its command to treat the stranger with dignity and to refrain from oppression, finds its ultimate fulfillment and deepest expression in the person and work of Jesus Christ. Jesus perfectly embodied the principle of welcoming the outsider and identifying with the marginalized. He consistently ministered to those on the fringes of society—the sick, the poor, the Samaritan, the Gentile—breaking down social and ethnic barriers. In the parable of the sheep and the goats, Jesus explicitly identifies with "the stranger" when he declares, "I was a stranger and you welcomed me" ([Matthew 25:35](/matthew/25-35 "Matthew 25:35 - Welcoming the Stranger")). This teaching elevates the care for the stranger from a legal obligation to a direct act of service to Christ Himself. Furthermore, through His atoning work, Christ breaks down the "dividing wall of hostility" between Jew and Gentile, creating "one new humanity" ([Ephesians 2:14-15](/ephesians/2-14 "Ephesians 2:14-15 - Breaking Down the Wall of Hostility")), inviting all, regardless of their former status as "strangers to the covenants of promise" ([Ephesians 2:12](/ephesians/2-12 "Ephesians 2:12 - Strangers to the Covenants")), to become fellow citizens with the saints and members of God's household ([Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints")). Thus, the Old Testament command to not vex the stranger is not merely a moral guideline but a prophetic foreshadowing of God's ultimate plan to welcome all peoples into His family through the inclusive love and redemptive work of His Son.

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.

Exodus 22:21

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

Malachi 3:5

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts.

Jeremiah 7:6

[If] ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt:

Deuteronomy 24:14

¶ Thou shalt not oppress an hired servant [that is] poor and needy, [whether he be] of thy brethren, or of thy strangers that [are] in thy land within thy gates:

Ezekiel 22:29

The people of the land have used oppression, and exercised robbery, and have vexed the poor and needy: yea, they have oppressed the stranger wrongfully.

Ezekiel 22:7

In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow.