Exodus 3:22 – How Could a Loving God Command the Israelites to Plunder the Egyptians?

Please Support the Bible Translation Work for the Updated American Standard Version (UASV) http://www.uasvbible.org

$5.00

The Command in Exodus 3:22 – A Closer Look

The verse in question states: “But every woman shall ask of her neighbor and the woman who lives in her house, articles of silver and articles of gold, and clothing; and you will put them on your sons and on your daughters; and you will plunder the Egyptians.” (Exodus 3:22, UASV)

At first glance, the final phrase—“you will plunder the Egyptians”—may seem ethically problematic, especially if one reads it through the lens of modern warfare or pillaging. However, such an interpretation fails to appreciate the semantic range of the Hebrew language, the contextual usage of the phrase, the moral framework of the passage, and the justice underlying God’s actions.

What Does “Plunder” Mean in This Context?

The Hebrew verb used in Exodus 3:22 is נָצַל (natzal), which, while often translated as “plunder” or “spoil” in military contexts (cf. 2 Chronicles 20:25), is also used more generally to indicate the transfer of goods, often as a result of divine action or reversal of oppression. In this verse, the context is not warfare but an act of asking—“every woman shall ask of her neighbor.” There is no threat, no force, no physical coercion involved.

Therefore, while the result—Israelites receiving gold, silver, and garments from the Egyptians—might resemble the spoils of war, the method is entirely nonviolent and voluntary on the surface. The Israelites made a request; the Egyptians, gripped by the fear of God and desperate to see the Israelites depart after ten devastating plagues, gave freely. As such, this “plundering” was figurative—it described an outcome, not a violent act.

This interpretation is supported by Exodus 11:2 and 12:35–36, where the narrative again emphasizes that the Israelites “asked” for goods, and the Egyptians “granted them what they requested,” because “Jehovah gave the people favor in the sight of the Egyptians.” There is no element of theft or deceit. Rather, the transfer of wealth was divinely facilitated and morally justified.

Was This an Act of Exploitation?

To accuse God of exploitation in this scenario is to ignore the historical and moral backdrop. The Israelites had served Egypt in bondage for centuries—approximately 400 years (Exodus 12:40)—under harsh, unjust, and brutal conditions (Exodus 1:13–14). Their labor enriched Egypt while they remained impoverished and oppressed. The Exodus narrative records a litany of abuses: forced labor, infanticide, systemic oppression.

In light of this, the transfer of wealth was not exploitation—it was a form of divine justice. The Israelites were not looting Egypt; they were receiving compensation long withheld from them. This was their “back pay.” Theologically and ethically, this is not plunder in the sense of lawless seizure but restitution under divine authority.

The idea of reparative justice is embedded in God’s dealings throughout the Bible. Proverbs 13:22 says, “The wealth of the sinner is stored up for the righteous.” Similarly, Ecclesiastes 2:26 states, “To the sinner He has given the task of gathering and collecting so that it may be given to one who pleases God.” These are not arbitrary redistributions but divine interventions correcting systemic injustice.

God’s Love and Justice Are Not Opposites

Some may object that a God of love would never approve of such an act. This objection assumes a sentimental view of love that excludes justice. But Scripture never portrays divine love as permissive or indiscriminate. Rather, God’s love is holy—always aligned with righteousness, truth, and justice.

In Exodus 3:7–10, God says He has “seen the affliction” and “heard the cry” of His people and has “come down to deliver them.” This is the language of love in action—of compassion moved to liberate. But liberation from oppression often necessitates judgment upon the oppressors and restoration for the victims.

God did not destroy Egypt without cause; He acted after repeated opportunities for Pharaoh to relent (Exodus 7–11). The judgment that fell on Egypt was not capricious or vengeful but judicial. And part of that judgment included the transfer of wealth from the abuser to the abused. In this way, God’s love toward Israel was expressed not only in deliverance but in restorative justice.

Comparative Analysis: God’s Actions in Broader Biblical Context

Similar instances throughout Scripture further illuminate this divine principle:

— Genesis 15:14 — God foretells the Exodus, including that “they will come out with many possessions.” This was prophesied centuries earlier and reveals the transfer of goods as part of God’s redemptive plan.

— Deuteronomy 6:10–11 — God tells Israel that they will inherit “houses full of all good things which you did not fill, and hewn cisterns which you did not dig.” Again, God transfers blessings from wicked nations to His people as part of judgment.

— Proverbs 21:1 — “The king’s heart is in the hand of Jehovah… He turns it wherever He wills.” The favor the Egyptians showed the Israelites was not natural but providentially orchestrated.

God is sovereign over history, including economies, and He reserves the right to redistribute resources to fulfill His purposes—especially in defense and vindication of the oppressed.

The Plagues and Egyptian Motivation

It is undeniable that the Egyptians were motivated by fear—the ten plagues had devastated their land, culminating in the death of the firstborn (Exodus 12:29–30). But this fear was justifiable, rooted in God’s judgment, not arbitrary intimidation. The Israelites did not exploit that fear; God used it to fulfill His promise and execute justice. The Egyptians recognized Jehovah’s power and sought peace, even at great material cost.

This was not a case of manipulation but of divine recompense. The Egyptian people voluntarily gave the Israelites their valuables because they had come to acknowledge, either willingly or by necessity, the supremacy of Israel’s God. The gifts represented a form of tribute, a recognition of divine authority, and a means of ensuring their own survival.

Summary of Ethical Principles

Asking, Not Taking: The Israelites asked, and the Egyptians gave. This was not coercive robbery.
Divine Justice, Not Theft: The transfer of goods was reparation for centuries of forced labor.
Prophetically Promised: God foretold this event as part of His redemptive plan.
God’s Sovereignty in Judgment: God executed justice against Egypt’s systemic oppression.
Love Includes Justice: Divine love involves defending and restoring the downtrodden.

Conclusion

God’s command in Exodus 3:22 for the Israelites to “ask” the Egyptians for gold, silver, and garments was not exploitation or greed. It was a morally justified, divinely orchestrated act of restitution. The word “plunder” in this context describes the result, not the method. The transfer of wealth was peaceful, lawful, and righteous in light of the centuries of oppression and suffering inflicted upon the Israelites. It reveals that God’s love is not devoid of justice, and His justice is never divorced from His covenantal faithfulness.

You May Also Enjoy

Is Reasoning from the Scriptures the Key to Overcoming Bible Difficulties?

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).