ETB Exodus 22:21-27; Lev. 19:9-10

Session 8: 1/19/2025 Protection p.73

As parents, we’re always pleased when we see our children imitating our strengths. And we feel the opposite if they mirror our weaknesses. [LifeWay Adults (2025). Explore the Bible: Adult Leader Guide, Winter 2024-’25]

The book talks about a child’s first words which can be exciting. However, when the child repeats words that you have said, that is when we really take notice. Especially if they repeated something we should not have said in front of them. Children reflect and imitate the traits of those they spend time with.

God does everything possible to reproduce His holy character in us, His children, but we still fall short because of sin. Thankfully, we know that He will succeed in time. Until then, He teaches us how to follow the example He has set: “Be holy, for I am holy” (Lev. 11:45; see also 19:2; 20:26; 1 Pet. 1:15-16). [ETB:ALG Win’25]

Understand the Context

This week we continue a brief look into some of the instructions and rules that God spoke to Moses for the people of Israel that are recorded in Scripture starting in Exodus 19 and continues through the book of Leviticus. Some of which are repeated or clarified in Numbers and Deuteronomy.

PSG 2nd paragraph p.74

Within this lengthy narrative, two blocks of Scripture stand out. The first block, Exodus 20:22–23:19, contains instructions compiled into the “covenant scroll” (Ex. 24:7). The second block, Leviticus 17–26, theologians have entitled as the Holiness Code; it repeatedly calls God’s people to live holy lives. Our study this week comes from these two blocks of Scripture. Both begin with instructions about worshiping God (Ex. 20:22-26; Lev. 17:2-9). From there, each presents laws about how God’s people were to interact with other people. [ETB:ALG Win'25]

Our text today comes after some other laws about interactions with people and nature that specifically target pagan beliefs of the ANE (Ancient Near East).

Genesis & Exodus Commentary

If a person adopts the pagan worldview, a number of things follow. First, one comes to believe that it is possible to manipulate the cosmos to satisfy one’s needs and desires. That leads almost inevitably to the idea that one can (and must) manipulate humans for those same ends. When this idea is coupled with the fundamentally low view of humanity that paganism produces, the end result is that the poor, the helpless, and the disadvantaged are where they are because they deserve to be. They are a second (or third) class of humanity who have no right to be treated with respect or care.

God’s laws though reflect His character of compassion and love instead of manipulation and personal gain.

The Moody Bible Commentary 2. God Is to Be Honored by the Sanctified Social and Ethical Practices of His People, and Is to See His Holiness Reflected in Their Lives (19:1–37)

These laws reinforced the underlying principles of the Ten Commandments, but they went further by extending them to situations beyond the context of

Explore the Text

Exodus 22:21–24 ESV

21 “You shall not wrong a sojourner or oppress him, for you were sojourners in the land of Egypt. 22 You shall not mistreat any widow or fatherless child. 23 If you do mistreat them, and they cry out to me, I will surely hear their cry, 24 and my wrath will burn, and I will kill you with the sword, and your wives shall become widows and your children fatherless.

Wrong . . . oppress

God’s character demands His wrath against those who wrong or oppress the helpless (vv. 22-24). His wrath grows out of His compassion toward those who cannot defend themselves. The two Hebrew words here describe the wicked and powerful who take from the poor, usually by force or deception.

The Egyptians had oppressed Israel, and this (along with their idolatry) is why God humiliated them. The Lord’s way counters human logic. Instead of dominating the weak, He demands that His people care about others and zealously protect them from the individuals who would prey on their inability to fight back (Ezek. 18:7). [ETB:ALG Win’25]

You shall not wrong a sojourner

The Hebrew term for “resident alien” (“stranger,” KJV; “sojourner,” ESV; “foreigner,” NIV) can also be rendered “refugee” or “immigrant.” It refers to landless residents who were not Israelites and had limited rights. [ETB:ALG Win'25]

The end of the verse gives the example of the people being spoken/written to were once this type of people in Egypt.

Who were the “residents” or “natives” when the Hebrews were in Egypt?

For this group to be the “resident” and not mistreat the “stranger,” where will they be living?

This edict may have been both encouraging and inspiring to the Israelites for it was a statement of fact from God’s perspective that they would one day be the “residents” and not the strangers.

The Moody Bible Commentary 4. Laws Pertaining to Personal Integrity (22:16–23:9)

The note of the Lord’s personal concern in this matter stands in stark contrast to most of the other ANE law codes where this matter was not even addressed. The alien (stranger) and the foreigner in most ANE societies had no rights and were often oppressed and enslaved.

Being the resident of the land is the future application for this group, but there were some immediate applications as well as not everyone in the camp was of the family of Israel.

Studying the word “stranger” in the Hebrew language turned up some interesting information. First, they have more than one word to describe “foreigners.” The broadest term overlaps with all the other definitions. A person might say, “I bought a new car” or “I bought a new Lexus.” Both are true, but one is more specific.

Of the 4 terms used in Scripture, 2 are friendly and 2 could be described as hostile or at least detrimental. If you think of the 2 daughters-in-law of Naomi at the beginning of the book of Ruth, both were considered to be “geyr” or “outsiders.” But when Ruth chose to come with Naomi and worship her God instead of those of Moab, she became less than a stranger but not an Israelite. The other two terms used for stranger imply the worship of other gods and thus present an influence that needs to be avoided. The term used in the verse is the more general term and could include those that may not reciprocate God-fearing interactions.

The International Standard Bible Encyclopedia, Revised E. Conclusions

The Israelites recognized several categories of outsiders, depending on the degree of identification of the alien with the covenant community. The gēr, and perhaps the tôšāḇ as well, tended to represent those aliens who chose voluntarily to identify with Israel as completely as possible, including a commitment to their national deity and their spiritual values. By contrast, the noḵrî / benê nēḵār and the zār were usually those who resided in Israel and/or had political contacts with Israel, but who refused a closer association. Consequently, Israel was able to receive the former legitimately, but acceptance of the latter was forbidden.

Ruth went from “geyr” - outsider to “tosab” - immigrant. Orpah, however, in turning back went from “geyr” to “zar.” We never read of Orpah again, but Ruth was able to be accepted, become a part of the nation, and the Redeemer’s family line.

Now when we couple this information about “strangers” with other verses we begin to see a fuller picture of the principle.

Proverbs 25:21 “21 If your enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink,”

Matthew 25:35 “35 For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me,”

Matthew 5:43–44 “43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you,”

Biblical Doctrine: A Systematic Summary of Bible Truth Ethnicity and Nations

Exodus 19:6

Other landless people included the widow and the fatherless child.

The International Standard Bible Encyclopedia, Revised I. In the OT

Without a legal protector, the position of the widow in Israelite society was precarious; she was often neglected or exploited. Part of the reason for the harsh treatment of widows may have been the common view that widowhood was a reproach from God Himself (

The ESV and CSB both have “widow and fatherless child” while some other translations have “orphan.”

The International Standard Bible Encyclopedia, Revised Orphan

The biblical orphan is usually the child of the widow. There is no clear case where the term implies the loss of both parents. Hence the translation “orphan” instead of “fatherless” is arbitrary (except in

In the Jewish mind, if the mother is still living the child may still be an orphan. This puts the remaining family in a protected state by God, but not always in society or practical living arrangements.

The widow and the fatherless depended on the benevolence of others. Israelites were commanded to be generous toward them (Deut. 14:27-29; 15:7-11; 24:17; 26:12-13; Mal. 3:5). Contemporary believers can identify many modern examples of marginalized people, from the unborn to the elderly, to whom we owe God’s love. [ETB:ALG Win'25]

cry out to me

Just like the Hebrew people had cried out to God as strangers from Egypt when they were being oppressed, these strangers within Israel’s camp or land can cry out for the same reason to the same God.

I will surely hear their cry

God heard the cries of His people in Egypt and executed His fierce wrath on the Egyptians. He would do no less for those who were oppressed by His own people. [ETB:ALG Win’25]

Verse 23 is our memory verse for this week, but it is also in the form of a promise from God - “I will surely hear their cry.”

The question then becomes, “Who else’s cry does God hear?”

He will hear His people, His chosen, His creation and generally in that order but in truth He will hear the heartfelt cry of any of His image bearers. His actions on their behalf will vary. In this case God is promising to enact the same judgment that placed them in their need upon those whom they are crying out against. Very much like later verses stating, “eye for eye, and tooth for tooth.”

NIV Bible Speaks Today: Notes Chapters 22–23

This section focuses on the three basic motivations of Israelite law: to live in the light of saving grace (22:21; 23:9), to live in the light of who the Lord is (22:22–28) and to live in holiness (22:29–31). The general ‘duties to God’ (22:29–31) are preceded by eight verses of care for the disadvantaged and followed by nine verses of care for truth and right. Verses 21–24 apply the lex talionis on a national scale. A nation careless of its disadvantaged people will not be allowed to survive. There are national consequences of provoking divine wrath.

I will kill you with the sword

God’s promise of retribution for the afflicted is not aimed only at the individual but the group that allows it. The “you” is plural, for us in the South it would be “I’ll kill all y’all.”

Although the sword may be used literally, the phrase points more toward a “human operative” for God’s judgment as opposed to a more natural one - like a plague or a flood.

Ask: Who are the most vulnerable people in our culture? How can we protect those individuals? p.76

The text shifts from dealings with “outsiders” to dealing with less fortunate fellow Israelites.

Exodus 22:25–27 ESV

25 “If you lend money to any of my people with you who is poor, you shall not be like a moneylender to him, and you shall not exact interest from him. 26 If ever you take your neighbor’s cloak in pledge, you shall return it to him before the sun goes down, 27 for that is his only covering, and it is his cloak for his body; in what else shall he sleep? And if he cries to me, I will hear, for I am compassionate.

If you lend money to

If I am able to lend money out, what does that infer about my wealth?

Another promise of blessing. One day they would have the means to be generous to others.

Remembering that they were slaves with nothing, and now having money to “loan” should cause a person to understand that all the money is His anyway and we are just His stewards. He did not charge us with interest or profit from blessing us, so we should not attempt to either - at least not from those who do not have much else.

lend to my people

Unfair financial practices are another way powerful individuals could exploit those who are weaker. This was especially true in the area of lending. In this case, God provided special instructions for dealing with my people. While God cares about all people, He left no doubt about how Israelites should treat other Israelites. [ETB:ALG Win’25]

The MacArthur Bible Commentary A. The Law of God Prescribed (19:1–24:18)

Charging interest was allowable (

Exodus §27 Covenant Laws III: Property Rights, Capital Offenses, Using Power, Relationship to God (Exod. 22:1–31)

The phrase “do not be like a moneylender” is not necessary, but it puts the finger on the agent who might act fairly but not compassionately. Other ancient Near Eastern laws do not legislate compassion.

State: Poor people were more likely to borrow money, so they were more likely to lose their property to lenders. God’s laws against interest and collateral protected vulnerable members of society.

What comes to your mind when you hear terms like “interest” and “collateral?”

your neighbor’s cloak in pledge

Later in Scripture there are more specifics about how collateral can be obtained and what it can and cannot be, but here it is generalized with a basic garment that almost everyone had, even the very poor.

My first thought when I started looking into this verse was, “How poor do you have to be in order for your last covering to be considered as collateral?” That may have been God’s point too, that even someone that poor Yahweh takes a personal interest in and will hear their complaints.

Ask: How can we use the resources God has given us to uphold the dignity and value of others?

I will hear, for I am compassionate

God emphasized His solidarity with the less fortunate. If His people oppressed the needy, He would defend these helpless individuals. The Hebrew word for compassionate (channun) is used in the Old Testament to describe an essential characteristic of God’s nature (Ex. 34:6; 2 Chron. 30:9; Neh. 9:17; Ps. 103:8; Joel 2:13). [ETB:ALG Win’25]

These rules reflect God’s compassion and love; by obeying them and their principles we imitate His character and display His goodness to others.

Transition: Along with telling His people what not to do out of respect for the less fortunate, God also identified specific actions they should take to support those who were needy.

Scholars often refer to Leviticus 17-26 as “the Holiness Code.” Holiness involves qualities such as uniqueness, separateness, purity, and devotion. It represents a major theme in the book of Leviticus. God calls His people to be holy because He is holy (Lev. 19:2). While God is the ultimate standard of holiness, His holiness can be reflected in people who partake of His nature by faith (2 Pet. 1:4). Leviticus 19:9-10 emphasizes the practical side of holiness. Offering dignity to the helpless and defending the sanctity of human life are prime examples of holiness in a fallen world. [ETB:ALG Win’25]

Leviticus 19:9–10 ESV

9 “When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. 10 And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner: I am the Lord your God.

When you reap the harvest of your land

Another encouraging promise within the rules of conduct to those currently “in transit.” Knowing that someday soon they will not only possess land but will have lived on it long enough for them to produce a harvest - wheat one year, grapes multiple years - would be a significant source of hope. Then understanding that there would be enough produced to “miss some” during the harvest to give away, speaks to God’s promise of abundance.

Ask: When have you provided a meal or something similar for a person in need? What motivated that decision?

The motivation in here is to be obedience to God’s command.

The refrain I am the LORD occurs numerous times in Leviticus 19 and throughout the book. While God called His people to demonstrate love in tangible ways, He emphasized that He was the Source and Standard for their actions. [ETB:ALG Win’25]

Ask: What keeps us from sharing our surplus with those in need? In what ways can we support people who are hungry or who find themselves otherwise in dire straits?

Could remembering verse 23 and that God hears, help us overcome any hesitations to share?

Apply the Text

The Applied Old Testament Commentary Various Laws (19:1–37)

The point of the gleaning laws was to compel landowners to leave some food for those who might be hungry. Yes, the landowner “owned” his land; he had a “right” to the produce; but that right of ownership was not absolute. Indeed, it was God who ultimately owned both the land and the produce. And God simply said that part of the produce was to be left for the hungry.

In most modern societies, it would be impractical or impossible to abide by these gleaning laws, but the point is to abide by the principle of the laws: namely, that in any socio-economic system, provision must be made for the poor. And this is not only the responsibility of governments; it is also the responsibility of every citizen. God wanted every Israelite to be as concerned for the poor as He was, and He of course expects the same of Christians today.

Lord thank You for caring for us and redeeming us through Christ’s work. Teach us to care for those who are vulnerable, offer dignity to those in need, and physically help those in need through the abundance You have blessed us with.