The Pilgrim and Stranger

Lore & Background

The concept of being a stranger is rooted in the patriarchal narratives. Abraham and his descendants are repeatedly called strangers in the land of Canaan, which God promises as an everlasting possession (Genesis 17:8; Genesis 28:4). Jacob dwelt 'in the land wherein his father was a stranger' (Genesis 37:1), and the patriarchs' wealth was so great that 'the land wherein they were strangers could not bear them' (Genesis 36:7). Moses names his son Gershom, saying 'I have been a stranger in a strange land' (Exodus 2:22), and God recalls the covenant to give 'the land of Canaan, the land of their pilgrimage, wherein they were strangers' (Exodus 6:4). Israel's own experience as strangers in Egypt becomes a moral foundation. The law commands, 'Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt' (Exodus 22:21), and again, 'ye know the heart of a stranger, seeing ye were strangers in the land of Egypt' (Exodus 23:9). This status also governs religious practice: the stranger within the gates is included in Sabbath rest (Exodus 20:10; Exodus 23:12), and a stranger may keep the Passover if circumcised, becoming 'as one that is born in the land' (Exodus 12:48), with 'one law' for homeborn and stranger (Exodus 12:49). Yet the stranger is also excluded from certain holy things: no stranger may eat the Passover (Exodus 12:43) or the consecrated offerings (Exodus 29:33), and anointing oil must not be put upon a stranger (Exodus 30:33). The New Testament reframes the identity spiritually: believers are 'strangers and pilgrims' whose true home is not earthly (1 Peter 2:11), and the patriarchs died 'not having received the promises, but having seen them afar off' (Hebrews 11:13).

Reader's Guide

The passages portray the pilgrim and stranger as a dual identity: literal and spiritual, with both privileges and restrictions. Literally, Abraham and his seed are strangers in Canaan, a land promised but not yet possessed (Genesis 17:8; Genesis 28:4). This sojourning is marked by faith, as they 'confessed that they were strangers and pilgrims on the earth' (Hebrews 11:13). The law extends protections to literal strangers, commanding Israel not to oppress them because they themselves were strangers in Egypt (Exodus 22:21; Exodus 23:9). Strangers are included in Sabbath rest (Exodus 20:10; Exodus 23:12) and, if circumcised, may participate in Passover (Exodus 12:48). However, they are excluded from eating the Passover uncircumcised (Exodus 12:43) and from holy offerings (Exodus 29:33; Exodus 30:33). Spiritually, the psalmist and Peter apply the term to believers' relationship with God: the psalmist prays as 'a stranger with thee' (Psalms 39:12), and Peter exhorts believers to live as 'strangers and pilgrims' by abstaining from fleshly lusts (1 Peter 2:11). The passages thus present a consistent theme: being a stranger involves both earthly sojourning and a heavenly orientation, with corresponding ethical and ritual obligations.

Did You Know?

• Abraham called himself 'a stranger and a sojourner' when requesting a burial site from the Hittites (Genesis 23:4).
• Moses named his son Gershom, meaning 'a stranger there,' because 'I have been a stranger in a strange land' (Exodus 2:22).
• The law commands not to oppress a stranger because Israel 'were strangers in the land of Egypt' (Exodus 22:21; Exodus 23:9).
• A stranger could keep the Passover only after being circumcised, becoming 'as one that is born in the land' (Exodus 12:48).