TRV
Translation
American Standard Version
And if a stranger sojourn with thee in your land, ye shall not do him wrong.
World English Bible Messianic
“‘If a stranger lives as a foreigner with you in your land, you shall not do him wrong.
Young's Literal Translation
`And when a sojourner sojourneth with thee in your land, thou dost not oppress him;
In the KJVVerse 3,315 of 31,102
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Commentary on Leviticus 19 verses 30–37
30 ¶ Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD.
31 Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.
32 Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD.
33 And if a stranger sojourn with thee in your land, ye shall not vex him.
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.
35 Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure.
36 Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt.
37 Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD.
Here is, I. A law for the preserving of the honour of the time and place appropriated to the service of God, Lev 19:30. This would be a means to secure them both from the idolatries and superstitions of the heathen and from all immoralities in conversation. 1. Sabbaths must be religiously observed, and not those times mentioned (Lev 19:26) to which the heathen had a superstitious regard. 2. The sanctuary must be reverenced: great care must be taken to approach the tabernacle with that purity and preparation which the law required, and to attend there with that humility, decency, and closeness of application which became them in the immediate presence of such an awful majesty. Though now there is no place holy by divine institution, as the tabernacle and temple then were, yet this law obliges us to respect the solemn assemblies of Christians for religious worship, as being held under a promise of Christ's special presence in them, and to carry ourselves with a due decorum while in those assemblies we attend the administration of holy ordinances, Ecc 5:1.
II. A caution against all communion with witches, and those that were in league with familiar spirits: "Regard them not, seek not after them, be not in fear of any evil from them nor in hopes of any good from them. Regard not their threatenings, or promises, or predictions; seek not to them for discovery or advice, for, if you do, you are defiled by it, and rendered abominable both to God and your own consciences." This was the sin that completed Saul's wickedness, for which he was rejected of God, Ch1 10:13.
III. A charge to young people to show respect to the aged: Thou shall rise up before the hoary head, Lev 19:32. Age is honourable, and he that is the Ancient of days requires that honour be paid to it. The hoary head is a crown of glory. Those whom God has honoured with the common blessing of long life we ought to honour with the distinguishing expressions of civility; and those who in age are wise and good are worthy of double honour: more respect is owing to such old men than merely to rise up before them; their credit and comfort must be carefully consulted, their experience and observations improved, and their counsels asked and hearkened to, Job 32:6, Job 32:7. Some, by the old man whose face or presence is to be honoured, understand the elder in office, as by the hoary head the elder in age; both ought to be respected as fathers, and in the fear of God, who has put some of his honour upon both. Note, Religion teaches good manners, and obliges us to give honour to those to whom honour is due. It is an instance of great degeneracy and disorder in a land when the child behaves himself proudly against the ancient, and the base against the honourable, Isa 3:5; Job 30:1, Job 30:12. It becomes the aged to receive this honour, and the younger to give it; for it is the ornament as well as duty of their youth to order themselves lowly and reverently to all their betters.
IV. A charge to the Israelites to be very tender of strangers, Lev 19:33, Lev 19:34. Both the law of God and his providence had vastly dignified Israel above any other people, yet they must not therefore think themselves authorized to trample upon all mankind but those of their own nation, and to insult them at their pleasure; no, "Thou shall not vex a stranger, but love him as thyself, and as one of thy own people." It is supposed that this stranger was not an idolater, but a worshipper of the God of Israel, though not circumcised, a proselyte of the gate at least, though not a proselyte of righteousness: if such a one sojourned among them, they must not vex him, nor oppress, nor over-reach him in a bargain, taking advantage of his ignorance of their laws and customs; they must reckon it as great a sin to cheat a stranger as to cheat an Israelite; "nay" (say the Jewish doctors) "they must not so much as upbraid him with his being a stranger, and his having been formerly an idolater." Strangers are God's particular care, as the widow and the fatherless are, because it is his honour to help the helpless, Psa 146:9. It is therefore at our peril if we do them any wrong, or put any hardships upon them. Strangers shall be welcome to God's grace, and therefore we should do what we can to invite them to it, and to recommend religion to their good opinion. It argues a generous disposition, and a pious regard to God, as a common Father, to be kind to strangers; for those of different countries, customs, and languages, are all made of one blood. But here is a reason added peculiar to the Jews: "For you were strangers in the land of Egypt. God then favoured you, therefore do you now favour the strangers, and do to them as you then wished to be done to. You were strangers, and yet are now thus highly advanced; therefore you know not what these strangers may come to, whom you are apt to despise."
V. Justice in weights and measures is here commanded. That there should be no cheat in them, Lev 19:35. That they should be very exact, Lev 19:36. In weighing and measuring, we pretend a design to give all those their own whom we deal with; but, if the weights and measures be false, it is like a corruption in judgment, it cheats under colour of justice; and thus to deceive a man to his damage is worse than picking his pocket or robbing him on the highway. He that sells is bound to give the full of the commodity, and he that buys the full of the price agreed upon, which cannot be done without just balances, weights, and measures. Let no man go beyond or defraud his brother, for, though it be hidden from man, it will be found that God is the avenger of all such.
VI. The chapter concludes with a general command (Lev 19:37): You shall observe all my statutes, and do them. Note, 1. We are not likely to do God's statutes, unless we observe them with great care and consideration. 2. Yet it is not enough barely to observe God's precepts, but we must make conscience of obeying them. What will it avail us to be critical in our notions, if we be not conscientious in our conversations? 3. An upright heart has respect to all God's commandments, Psa 119:6. Though in many instances the hand fails in doing what should be done, yet the eye observes all God's statutes. We are not allowed to pick and choose our duty, but must aim at standing complete in all the will of God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 30–37. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Leviticus 19:33 presents a foundational ethical command within the Mosaic Law, instructing the Israelites to treat the resident alien, or "stranger," within their borders with profound justice and dignity, explicitly prohibiting any form of oppression or mistreatment. This directive transcends mere social courtesy, establishing itself as a divine imperative rooted in God's own character and Israel's historical experience as sojourners in Egypt, thereby underscoring the Lord's unwavering expectation for compassion, equity, and protection for the vulnerable within His covenant community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 19:33 employs several potent literary devices to convey its profound message. Primarily, it functions as a Legal Command, presented as a direct, imperative instruction from God to His people, a characteristic feature of the Mosaic Law. This command is simultaneously an Ethical Imperative, deeply embedded within a broader chapter that meticulously defines righteous living and the practical outworking of holiness. The strategic use of Negative Prohibition ("ye shall not vex") emphasizes the absolute and non-negotiable nature of the command, leaving no ambiguity regarding the forbidden behavior. Furthermore, when read in conjunction with the subsequent verse, Leviticus 19:34, the text demonstrates Juxtaposition by placing the prohibition against harm immediately before the positive command to love, highlighting a holistic and comprehensive approach to justice and compassion. The very inclusion of this law within the Holiness Code also serves as a form of Theological Instruction, teaching Israel about the very character of God, who Himself cares for the vulnerable and expects His people to reflect that divine care in their societal structures and individual interactions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 19:33 stands as a profound theological declaration concerning God's immutable character and His expectations for His covenant people. It powerfully reveals a God who is not merely aware of the plight of the marginalized but actively champions their cause, demanding that His people reflect His inherent justice and boundless compassion. The command to not oppress the stranger is inextricably linked to the broader, overarching theme of holiness, demonstrating unequivocally that true godliness is not confined to ritualistic observance but is profoundly ethical, manifesting tangibly 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, poignant reminder that their identity as a redeemed people should foster profound empathy and protection, not exploitation. The treatment of the stranger thus becomes a critical litmus test for Israel's faithfulness to their covenant God and their embodiment of His righteous kingdom values on earth.
REFLECTION AND APPLICATION
Leviticus 19:33 resonates with profound power and relevance for contemporary believers, calling us to embody God's compassionate heart for the vulnerable in our own diverse contexts. In a world increasingly characterized by global migration, widespread displacement, and persistent social divides, this ancient command remains remarkably pertinent. It challenges us to transcend national, ethnic, cultural, and even socio-economic distinctions, compelling us to see every individual—especially those who are new, different, or in a precarious position—as inherently worthy of dignity, respect, and protection. This divine imperative means actively resisting prejudice, discrimination, and exploitation in all their insidious forms, whether economic, social, verbal, or systemic. It compels us to extend genuine, proactive hospitality, to advocate tirelessly for justice, and to ensure that our communities, churches, and personal spheres of influence are places where the "stranger" finds welcome, safety, and equitable treatment. Our tangible treatment of those on the margins serves as a direct and undeniable expression of our love for God and our unwavering commitment to living out the transformative values of His kingdom.
Questions for Reflection
FAQ
Who is the "stranger" (KJV) or "sojourner" (ESV/NIV) referred to in this verse?
Answer: The Hebrew word is gêr, 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, having left their homeland. They were distinct from casual travelers or foreign enemies. The gêr 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 gêr with justice and compassion, frequently linking their welfare with that of other vulnerable groups such as the fatherless and the widow, as seen in passages like Deuteronomy 24:17.
Why was this command so important for ancient Israel?
Answer: This command was crucial for several profound reasons. Theologically, it reflected the very character of God, who is inherently just and compassionate towards all, especially the vulnerable and oppressed. Ethically, it established an exceptionally high standard of social justice in a world where foreigners were routinely mistreated. Historically, it served as a powerful and constant reminder of Israel's own experience as oppressed sojourners in Egypt (Exodus 23:9). By commanding fair and humane treatment of the stranger, God was teaching Israel to embody the very mercy and deliverance they had received, ensuring that their society reflected His holiness and righteousness rather than the oppressive practices prevalent in 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 embedded in this command remain timeless and universally applicable. The directive to "not vex" the stranger translates into a compelling call for believers today to extend radical hospitality, unwavering justice, and profound compassion to all who are marginalized, new to our communities, or in vulnerable positions—whether they are immigrants, refugees, international students, or simply newcomers seeking belonging. The New Testament reiterates and profoundly expands upon this principle, urging believers to "show hospitality to strangers, for thereby some have entertained angels unawares" (Hebrews 13:2). Our tangible treatment of the "stranger" in our midst is a direct and visible reflection of our understanding of God's heart and our commitment to living out the transformative values of His kingdom.
CHRIST-CENTERED FULFILLMENT
Leviticus 19:33, with its clear and compassionate command to treat the stranger with dignity and to refrain from any form of oppression, finds its ultimate fulfillment and deepest expression in the person and redemptive work of Jesus Christ. Jesus perfectly embodied and radically elevated the principle of welcoming the outsider and identifying with the marginalized. He consistently extended His ministry and compassion to those on the fringes of society—the sick, the poor, the Samaritan, the Gentile, the outcast—thereby breaking down profound social and ethnic barriers. In the powerful parable of the sheep and the goats, Jesus explicitly identifies Himself with "the stranger" when He declares, "I was a stranger and you welcomed me" (Matthew 25:35), elevating the care for the stranger from a mere legal obligation to a direct act of service rendered unto Christ Himself. Furthermore, through His atoning sacrifice on the cross, Christ breaks down the "dividing wall of hostility" between Jew and Gentile, creating "one new humanity" (Ephesians 2:14-15). He invites all, regardless of their former status as "strangers to the covenants of promise" and "without God in the world" (Ephesians 2:12), to become fellow citizens with the saints and cherished members of God's own household (Ephesians 2:19). Thus, the Old Testament command to not vex the stranger is not merely a moral guideline but a prophetic foreshadowing of God's ultimate, inclusive plan to welcome all peoples into His eternal family through the boundless love and redemptive work of His Son.