stranger Summary and Overview

This word generally denotes a person from a foreign land residing in Israel. Such persons enjoyed many privileges in common with the Jews, but still were separate from them. The relation of the Jews to strangers was regulated by special laws (Deut. 23:3; 24:14-21; 25:5; 26:10-13). A special signification is also sometimes attached to this word. In Gen. 23:4 it denotes one resident in a foreign land; Ex. 23:9, one who is not a Jew; Num. 3:10, one who is not of the family of Aaron; Ps. 69:8, an alien or an unknown person. The Jews were allowed to purchase strangers as slaves (Lev. 25:44, 45), and to take usury from them (Deut. 23:20).

A "stranger," in the technical sense of the term, may be defined to be a person of foreign, i.e. non-Israelitish, extraction resident within the limits of the promised land. He was distinct from the proper "foreigner," inasmuch as the latter still belonged to another country, and would only visit Israel as a traveller: he was still more distinct from the "nations," or non-Israelite peoples. The term may be compared with our expression "naturalized foreigner." The terms applied to the "stranger" have special reference to the fact of residing in the land. The existence of such a class of persons among the Israelites is easily accounted for the "mixed multitude" that accompanied them out of Egypt, #Ex 12:38| formed one element the Canaanitish Population,which was never wholly extirpated from their native soil, formed another and a still more important one captives taken in war formed a third; fugitives, hired servants, merchants, etc., formed a fourth. With the exception of the Moabites and Ammonites, #De 23:3| all nations were admissible to the rights of citizenship under certain conditions. The stranger appears to have been eligible to all civil offices, that of king excepted. #De 17:15| In regard to religion, it was absolutely necessary that the stranger should not infringe any of the fundamental laws of the Israelitish state. If he were a bondman, he was obliged to submit to circumcision, #Ex 12:44| if he were independent, it was optional with him but if he remained uncircumcised, he was prohibited from partaking of the Passover, #Ex 12:48| and could not be regarded as a full citizen. Liberty was also given to an uncircumcised stranger in regard to the use of prohibited food. Assuming, however, that the stranger was circumcised, no distinction existed in regard to legal rights ha between the stranger and the Israelite; to the Israelite is enjoined to treat him as a brother. #Le 19:34; De 10:19| It also appears that the "stranger" formed the class whence the hirelings were drawn; the terms being coupled together in #Ex 12:45; Le 22:10; 25:6,40| The liberal spirit of the Mosaic regulations respecting strangers presents a strong contrast to the rigid exclusiveness of the Jews at the commencement of the Christian era. The growth of this spirit dates from the time of the Babylonish captivity.

STRANG'ER . Gen 15:13. This word has a variety of significations in the sacred writings, as - 1. One who is in a foreign land, at a distance from the place of his nativity. Gen 23:4. 2. One who is not a Jew. Ex 20:10; Isa 14:1. 3. One not of Aaron's familv. Num 3:10; Num 16:40. 4. One that is not of the royal stock and family. Matt 17:25-26. 5. Unknown, disregarded. Ps 69:8. But usually the "strangers" were like our "naturalized citizens" - persons from foreign parts who come to reside permanently among us, and who are in all respects one with us. This element was very numerous in Israel, owing to the presence of the "mixed multitude" during the Exodus, and also because so many Canaanites continued to reside in the land. Among both these classes there would be proselytes. and with them marriage was permitted. This is the Rabbinic opinion. Captives were accounted strangers. Jewish law held them, equally with the Jews, under control. They amassed property, and were able to share in the worship provided they were circumcised. By this act they became one with the chosen people, and all offices were open to them save the kingship. Deut 17:15. It is doubtful whether they could be landowners, although they might hold mortgages. Neh 9:2; Gen 13:3 prove that after the Captivity the Jews were more exclusive. Our Lord, by his parable of the (Good Samaritan, rebukes this narrow spirit. In the N.T. "proselyte" takes the place of the O.T. term "stranger." The strangers were generally foreigners, occasionally in its more technical sense, as opposed to a citizen.

A foreigner settled among the covenant people, without Israelite citizenship, but subject to Israel's laws, and having a claim to kindness and justice (Exodus 12:49; Leviticus 24:22; Leviticus 19:34; Leviticus 25:6; Deuteronomy 1:16; Deuteronomy 24:17-18; Deuteronomy 24:19; Deuteronomy 10:18-19; Deuteronomy 16:11; Deuteronomy 16:14; Deuteronomy 26:11). (See PROSELYTES.) In contrast to one "born in the land," not transplanted, "ezrach." Geer, toshab; geer implies the stranger viewed in respect to his foreign origin, literally, one turned aside to "another people"; toshab implies his permanent residence in the hind of hision. Distinguished from the "foreigner," nakri, who made no stay in Israel. The stranger included the "mixed multitude" from Egypt (Exodus 12:38); the Canaanites still remaining in Israel and their descendants, as Uriah the Hittite and Araunah the Jebusite, Doeg the Edomite, Ittai the Gittite; captives in war, fugitives, and merchants, amounting under Solomon to 153,600 males (2 Chronicles 2:17), one tenth of the population. Strictly, the stranger had no share in the land. It is to be a peculiarity of restored Israel that the stranger shall inherit along with the native born (Ezekiel 47:22). Still anomalies may have been tolerated of necessity, as that of Canaanites (on conversion to the law) retaining land from which Israel had been unable to eject their forefathers. Strangers were excluded from kingship. Though tolerated they must not violate the fundamental laws by blaspheming Jehovah, breaking the sabbath by work, eating leavened bread at the Passover, infringing the marriage laws, worshipping Moloch, or eating blood (Leviticus 24:16; Leviticus 18:26; Leviticus 20:2; Leviticus 17:10; Leviticus 17:15; Exodus 20:10; Exodus 12:19). If the stranger were a bondservant he had to be circumcised (Exodus 12:44). If free he was exempt, but if not circumcised was excluded from the Passover (Exodus 12:48); he might eat foods (Deuteronomy 14:21) which the circumcised stranger might not eat (Leviticus 17:10; Leviticus 17:15). The liberal spirit of the law contrasts with the exclusiveness of Judaism after the return from Babylon. This narrowness was at first needed, in order to keep the holy seed separate from foreign admixture (Nehemiah 9; 10; 13; Ezra 10). But its degeneracy into proud, morose isolation and misanthropy our Lord rebukes in His large definition of "neighbour" in the parable of the good Samaritan (Luke 10:36). The law kept Israel a people separate from the nations, yet exercising a benignant influence on them. It secured a body of 600,000 yeomen ready to defend their own land, but unfit for invading other lands, as their force was ordained to be of infantry alone. Interest front a fellow citizen was forbidden, but from a stranger was allowed, subject to strict regard to equity. The hireling was generally taken from strangers, the law guarded his rights with tender considerateness (Deuteronomy 24:14-15). (See NETHINIM; SOLOMON'S SERVANTS.)