Deuteronomy 10:19
So you also must love the foreigner, since you yourselves were foreigners in the land of Egypt.
So you also must love the foreigner
The phrase "So you also must love the foreigner" is a direct command from God to the Israelites, emphasizing the importance of extending love and compassion beyond their own community. The Hebrew word for "love" here is "ahav," which implies a deep, abiding affection and commitment. This is not a superficial or conditional love but one that mirrors God's own love for humanity. Historically, the Israelites were often surrounded by foreign nations, and this command served as a reminder of their own history as foreigners in Egypt. It is a call to empathy and understanding, rooted in their collective memory of oppression and liberation.

since you yourselves were foreigners in the land of Egypt
The phrase "since you yourselves were foreigners in the land of Egypt" serves as a powerful reminder of the Israelites' past. The Hebrew word for "foreigners" is "gerim," which refers to sojourners or temporary residents. This word choice highlights the transient and vulnerable status the Israelites once held. The historical context is crucial here; the Israelites' experience in Egypt was marked by hardship and oppression, which God delivered them from. This shared history of being foreigners is meant to cultivate a sense of solidarity and compassion towards others who find themselves in similar circumstances. It underscores a recurring biblical theme: the call to remember one's own past struggles and to let that memory inform how one treats others. This command is not just about social justice but is deeply theological, reflecting God's character and His desire for His people to embody His love and justice in the world.

Persons / Places / Events
1. Moses
The prophet and leader of the Israelites who delivered God's laws and commandments, including the exhortation in Deuteronomy 10:19.

2. Israelites
The chosen people of God, who were once foreigners and slaves in Egypt, and to whom the command to love the foreigner is given.

3. Egypt
The land where the Israelites lived as foreigners and were enslaved before God delivered them through Moses.

4. Foreigners (Gerim)
Non-Israelites living among the Israelites, often vulnerable and without the same rights as native-born citizens.

5. Promised Land
The land of Canaan, which the Israelites were entering, where they were to practice justice and love towards foreigners.
Teaching Points
Understanding Our Past
Recognize that the Israelites' past as foreigners in Egypt is a reminder of their dependence on God's grace and provision. Similarly, Christians should remember their own past and God's grace in their lives.

Love as a Command
Loving the foreigner is not optional but a command from God. It reflects His character and His love for all people, regardless of their background.

Empathy and Compassion
By remembering their own experiences, the Israelites were to develop empathy and compassion for others. Christians are called to do the same, understanding and supporting those who are marginalized or different.

Reflecting God's Justice
God's command to love the foreigner is rooted in His justice and righteousness. Believers are called to reflect these attributes in their interactions with others.

Practical Hospitality
This command encourages practical expressions of love, such as hospitality, advocacy, and support for those who are new or different in our communities.
Bible Study Questions
1. How does remembering the Israelites' experience in Egypt help us understand the importance of loving foreigners today?

2. In what ways can we practically show love and hospitality to foreigners or strangers in our own communities?

3. How does the command to love the foreigner reflect God's character and His expectations for His people?

4. What are some barriers that might prevent us from loving foreigners, and how can we overcome them?

5. How do the teachings of Jesus in the New Testament reinforce the command found in Deuteronomy 10:19?
Connections to Other Scriptures
Leviticus 19:34
Reinforces the command to love the foreigner, emphasizing that they should be treated as native-born and loved as oneself.

Matthew 25:35
Jesus speaks about welcoming strangers as a reflection of serving Him, highlighting the importance of hospitality and love for others.

Hebrews 13:2
Encourages believers to show hospitality to strangers, suggesting that by doing so, some have entertained angels without knowing it.

Ephesians 2:19
Paul speaks of believers as no longer foreigners and strangers, but fellow citizens with God's people, emphasizing unity and love within the body of Christ.
Experience a Stimulus to GenerosityFrancis Jacox.Deuteronomy 10:19
Kindness to a StrangerDeuteronomy 10:19
Love the StrangerJ. Orr Deuteronomy 10:19
The Stranger's ClaimS. Chadwick.Deuteronomy 10:19
New ObedienceR.M. Edgar Deuteronomy 10:10-22
Knowledge of God the Parent of Obedient FaithD. Davies Deuteronomy 10:12-22
The Supreme PersuasiveJ. Orr Deuteronomy 10:14-22
People
Aaron, Eleazar, Jaakanites, Jakan, Levi, Moses
Places
Beeroth Bene-jaakan, Beth-baal-peor, Egypt, Jotbathah, Moserah, Sinai
Topics
Alien, Aliens, Egypt, Foreigner, Foreigners, Kind, Love, Loved, Sojourner, Sojourners, Strange, Stranger, Strangers, Yourselves
Dictionary of Bible Themes
Deuteronomy 10:19

     5378   law, OT
     5476   property
     7530   foreigners
     8298   love, for one another

Deuteronomy 10:12-20

     1335   blessing

Deuteronomy 10:17-19

     5023   image of God
     6604   acceptance, human

Deuteronomy 10:18-19

     5963   sympathy
     7925   fellowship, among believers

Library
Election and Holiness
Now, this morning it may be that some of you will not approve of what I have to say. You will remember, however, that I do not seek your approbation, that it will be sufficient for me if I have cleared my conscience concerning a grand truth and have preached the gospel faithfully. I am not accountable to you, nor you to me. You are accountable to God, if you reject a truth; I am accountable to Him if I preach an error. I am not afraid to stand before His bar with regard to the great doctrines which
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Book iii. The Ascent: from the River Jordan to the Mount of Transfiguration.
{hebrew} In every passage of Scripture where thou findest the Majesty of God, thou also findest close by His Condescension (Humility). So it is written down in the Law [Deut. x. 17, followed by verse 18], repeated in the Prophets [Is. lvii. 15], and reiterated in the Hagiographa [Ps. lxviii. 4, followed by verse 5].' - Megill 31 a.
Alfred Edersheim—The Life and Times of Jesus the Messiah

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply
Alfred Edersheim—Sketches of Jewish Social Life

Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is
Charles Grandison Finney—Systematic Theology

Parable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40),
J. W. McGarvey—The Four-Fold Gospel

Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and
John Cunningham—The Ordinance of Covenanting

Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon
Andrew Murray—With Christ in the School of Prayer

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the
John Lightfoot—From the Talmud and Hebraica

An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision B. Jesus Talks with Nicodemus. ^D John III. 1-21. ^d 1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. [Nicodemus is mentioned only by John. His character is marked by a prudence amounting almost to timidity. At John vii. 50-52 he defends Jesus, but without committing himself as in any way interested in him: at John xix. 38, 39 he brought spices for the body of Jesus, but only after Joseph of Arimathæa had secured the body.
J. W. McGarvey—The Four-Fold Gospel

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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