Biblical justice: What’s meant by ‘foreigner’? (Exodus 22–23)

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Exodus 22–23 centers on the timeless call to practice justice, compassion and holiness — from personal ethics to societal law. We can recognize the continuing voice of the תּוֹרָה Torah (“instruction”) for followers of יֵשׁוּעַ Yeshua (Jesus) and learning what it means to truly walk as Heaven’s ambassadors.

Distinguishing Faces: The Meaning of Justice

Let’s begin where שמות Shemot (Exodus) emphasizes impartiality in justice. This part of the Torah portion Mishpatim reminds us not to judge by appearances or favor a person because of who they are.

“You shall not pervert the justice due to your needy brother in his dispute.”

Deuteronomy 24:17 NASB95

Today we face a tragic reality: Sometimes courts look down on people merely for their beliefs, as when a believer in business refused service on a matter of conscience and was effectively told by the courts, “bake the cake,” or lose your livelihood.

The biblical warning against “distinguishing faces” — in Hebrew, לֹא תִשָּׂא פְנֵי־דָּל lo tisa p’nei dal (“you shall not lift the face of [show partiality to] a poor man,” Exodus 23:3) — isn’t just ancient rhetoric. It means that judges are commanded to refuse favoritism, whether for or against the powerless, and must never “stretch” justice (הַטֵּה מִשְׁפָּט hateh mishpat, “pervert justice,” Exodus 23:6). Stretching or perverting justice is moving it to suit our whims or the preferences of the moment. God’s standard isn’t elastic.

“Justice, and only justice, you shall pursue.”

Deuteronomy 16:20

Preparing to Be Heaven’s Ambassadors

The Torah’s laws are not just legal codes but a means by which God prepares His people to be “Heaven’s ambassadors upon the earth.” These rulings — מִשְׁפָּטִים mishpatim (“judgments” or “rulings”) — are the “rules of the house,” shaping us to live in God’s presence after Heaven removes our sins, transgressions and iniquities.

“And let them construct a sanctuary for Me, that I may dwell among them.”

Exodus 25:8 NASB95

The lesson, echoed throughout Scripture, is that those who bear God’s Name upon Earth must reflect His justice and holiness — and are being transformed to do so.

Sterile Field: A Parable of Purity

Holiness can be compared in qal v’chomer¹An argumentation style that moves from the “light” element that people accept or are more familiar with to the “heavy” teaching that they may not understand or accept. fashion with a sterile field in medicine. Just as a medical environment demands vigilance to maintain a sterile boundary — lest infections and “super bugs” threaten life — so too must God’s people maintain distinctions, or “קָדוֹשׁ” qadosh/kadosh (“holy,” “set apart”).

“You are to be holy to Me, for I the LORD am holy; and I have set you apart from the peoples to be Mine.”

Leviticus 20:26 NASB95

This is no empty ritual. Mixing the holy with the common (חֹל chol, “profane,” Leviticus 10:10) endangers the calling of our community. The discussion likened it to throwing a just-washed dish back into dirty water, or the biblical warning about corrupting “sterile” things through careless mixture. Such mixture leads to loss of identity and purpose. Israel’s troubles stemmed from blending with nations and their gods, making “the holy common” and thus, spiritually “infected.”

Offering Cover & Compassion: Laws of Lending & Pledges

The Torah’s social vision shines in Exodus 22:25–27. “If you lend money to My people, to the poor among you, you are not to act as a creditor to him; you shall not charge him interest” (Exodus 22:25 NASB95). If a neighbor gives his cloak as a pledge, it must be returned by sunset: “for that is his only covering… in what else shall he sleep?” (Exodus 22:27 NASB95).

There are temptations on both sides on the transaction — lender and borrower — to exploit need. The point is ethical behavior and compassion, not cleverness in “stretching” rules. This aligns with the best of Jewish commentary: the heart of lending in Torah is חֶסֶד chesed (“lovingkindness” or “loyalty”), and boundaries are set to prevent abuse—by either party.

Ancient commentators like Rashi and Ibn Ezra saw these instructions as fighting oppression. Yeshua reinforced this in calling us to act with open-handed charity:

“Give to him who asks of you, and do not turn away from him who wants to borrow from you.”

Matthew 5:42 NASB1995

Restorative Justice: Beyond Simple Punishment

A central theme discussed was restorative justice — a modern term echoing ancient Torah ideals. Biblical justice isn’t about harshness or labels, but about bringing correction and restoration to the individual and community. As debated in our meeting, the risk of both leniency and strictness must be balanced: “better that a thousand guilty go free than one innocent be destroyed,” echoing Abraham’s plea for Sodom (Genesis 18:23–32).

We recognized in our study that true justice requires wisdom, humility, and accountability—never dehumanizing or abandoning the vulnerable, but also not neglecting necessary correction. Torah justice cares both for those harmed and those who harm, offering a path for return (תְּשׁוּבָה teshuvah, “repentance, return”), as highlighted by numerous stories of restoration in Scripture and echoed in the prodigal son’s return (Luke 15:11–32).

Blasphemy, Speech, and Respect

Exodus 22:28 warns, “You shall not curse God, nor curse a ruler of your people.” The Hebrew verb here, תָּאֹר taor (“to curse,” Exodus 22:28), means to bring low, to “make common.” The discussion addressed what it means to show respect for leaders and for the holy. Respectful, careful speech maintains the community’s holiness, as reinforced here:

Let no unwholesome word proceed from your mouth, but only such a word as is good for edification….

Ephesians 4:29 NASB1995

Paul himself referenced this law when brought before the Sanhedrin (Acts 23:5), recognizing that even in disagreement, civility is a Torah value.

Holy People: Boundaries and Blessings

God’s people are called to be “holy” (קָדוֹשׁ qadosh/kadosh) and to avoid “torn meat” (Exodus 22:31). Such boundaries don’t only address diet but symbolize care for what is pure, clean, and set apart.

“Thus you are to be holy men to Me, therefore you shall not eat any flesh torn by beasts in the field. You shall throw it to the dogs.”

Exodus 22:31 NASB1995

Yeshua’s words about not casting “what is holy to dogs” or “pearls before swine” (Matthew 7:6) echo this Torah concern for boundaries. The purity or “sterile field” isn’t to be lightly mixed with what is common or profane. We are, as a community, entrusted to maintain the difference.

The Call to Help — Even Your Enemy

Exodus 23:4-5 calls us to radical compassion:

“If you meet your enemy’s ox or his donkey wandering away, you shall surely return it to him… If you see the donkey of one who hates you lying helpless under its load, you shall refrain from leaving it to him, you shall surely release it with him.”

Exodus 23:4-5 NASB95

This is Torah’s origin for Yeshua’s Sermon on the Mount teaching, “Love your enemies and pray for those who persecute you” (Matthew 5:44 NASB95). Torah doesn’t allow us the luxury of vengeance or “laughing when our foe stumbles,” but tells us to extend help and compassion — action, not merely sentiment.

Care for Foreigners: Distinctions in Ancient Israel

A deeply meaningful segment of our study was spent understanding the different words and statuses for foreigners in Torah. These are not mere academic distinctions. They matter for justice, compassion and Heaven’s overarching goal to bring all the world into the family.

• גֵּר geyr: This resident alien, or “protected foreigner,” was someone who lived in the land and identified with Israel’s God and ways. The ger enjoyed deep protections. “The stranger who resides with you shall be to you as the native among you, and you shall love him as yourself…” (Leviticus 19:34 NASB95).
• תוֹשָׁב toshav: A temporary resident or settler, akin to today’s guest worker, with fewer privileges. The toshav could live among Israelites but wasn’t fully integrated. For instance, one could not partake in Passover (Exodus 12:45).
• נָכְרִי nokri: A foreigner or outsider, often a visitor or merchant, who remained distinct and could be charged interest. The Torah states: “You may charge interest to a foreigner (נָכְרִי), but to your countryman you shall not charge interest” (Deuteronomy 23:20 NASB95).
• זָר zar: An outsider, someone excluded from sacred participation— sometimes even classed with “profane” or “unauthorized” (such as the non-priest approaching holy things, Numbers 3:10).

These distinctions challenge us to discern, integrate, and extend dignity, just as God instructed. We see throughout the Hebrew Scriptures commands to “love the stranger, for you were strangers in the land of Egypt” (Deuteronomy 10:19) — an enduring reminder for any who would exclude or withhold justice.

Personal Responsibility and Faith in Action

Time and again, Torah stresses that charity and justice are not someone else’s responsibility. The meeting recounted real stories — offering shoes and socks to a stranger in need, a new believer offering what little he had to a widow — that echo the biblical call to action:

Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress….

James 1:27 NASB95

We don’t pass off care onto institutions; we embody it ourselves. Charity (צְדָקָה tzedakah) is justice in action, not only a spiritual ideal.

Spiritual Discipline and Freedom of Conscience

A rewarding discussion arose about spiritual discipline — such as the tradition of not mixing meat and dairy (rooted in Exodus 23:19, “You are not to boil a young goat in the milk of its mother”), or practices like hand-washing. While some traditions set extra boundaries for piety, Paul reminds us in Romans 14–15 that such disciplines should not be imposed as universal commandments:

One man has faith that he may eat all things, but he who is weak eats vegetables only… who are you to judge the servant of another?

Romans 14:2–4 NASB95

Our unity is not in uniform outward habits but shared devotion. We should not judge but respect others’ sincere efforts at holiness, as the Spirit leads.

Giving, Trust & Dependence on God

The Torah also models radical trust: When we give — be it tithes, offerings or charity — God calls us to remember that He is the source. If we give and the recipient misuses the gift, theirs is the accountability; ours was the obedience to God’s prompting.

And do not neglect doing good and sharing, for with such sacrifices God is pleased.

Hebrews 13:16 NASB95

Heaven on Earth

In this journey through Exodus 22–23, we’ve glimpsed God’s heart for justice, compassion, inclusion, and personal holiness. These principles are not relics of the past; they are as urgent today as when they were first spoken on Sinai.

So as we return to our communities, may we be inspired to uphold justice without favoritism, honor the sacred, care for widows, orphans, and strangers (גֵּרִים gerim), and live with open hands and open hearts. May we, in the words of Yeshua, let our “light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:16 NASB95).

Let us go forth as Heaven’s ambassadors — set apart yet fully present — pursuing justice, loving mercy and walking humbly with our God (Micah 6:8).