Deuteronomy 24:17
Do not deny justice to the foreigner or the fatherless, and do not take a widow's cloak as security.
Do not deny justice
This phrase underscores the biblical principle of justice, which is a recurring theme throughout the Scriptures. The Hebrew root for "justice" is "mishpat," which conveys a sense of fairness, right judgment, and the proper administration of law. In the ancient Near Eastern context, justice was a foundational aspect of society, reflecting God's character as a just and righteous judge. The command to not deny justice is a call to uphold these divine standards, ensuring that all individuals, regardless of their status, receive fair treatment.

to the foreigner
The term "foreigner" in Hebrew is "ger," referring to a non-Israelite residing within the community. The inclusion of the foreigner in this command highlights the inclusive nature of God's justice. In ancient Israel, foreigners were often vulnerable and lacked the familial and social networks that provided protection and support. By explicitly mentioning the foreigner, the text emphasizes God's concern for the marginalized and His desire for His people to reflect His compassion and fairness.

or the fatherless
The "fatherless," or "yatom" in Hebrew, represents orphans who were particularly vulnerable in ancient society. Without a father to provide and protect, orphans were at risk of exploitation and neglect. This command reflects God's heart for the defenseless and His insistence that His people care for those who cannot care for themselves. It is a call to embody God's love and justice by ensuring that the most vulnerable are not overlooked or mistreated.

or take a widow’s cloak as security
The mention of a "widow’s cloak" as security refers to the practice of taking a pledge or collateral for a loan. In ancient times, a cloak was an essential item, often serving as both clothing and bedding. By prohibiting the taking of a widow's cloak, the text protects the dignity and well-being of widows, who were another vulnerable group in society. This command reflects God's compassion and His desire for His people to act with mercy and kindness, ensuring that the basic needs of the disadvantaged are met.

Persons / Places / Events
1. Foreigner (Ger)
In ancient Israel, a foreigner was someone who lived among the Israelites but was not a native-born citizen. They were often vulnerable and lacked the same rights as Israelites.

2. Fatherless (Yatom)
Refers to orphans or children without a father, who were particularly vulnerable in ancient society due to the lack of a male protector or provider.

3. Widow (Almanah)
A woman whose husband has died. Widows were often left without financial support and were vulnerable to exploitation.

4. Israel
The nation to whom these laws were given, emphasizing the importance of justice and compassion within the community.

5. Moses
The leader and prophet who delivered God's laws to the Israelites, including the instructions found in Deuteronomy.
Teaching Points
Justice for the Vulnerable
God commands His people to ensure justice for those who are most vulnerable in society, such as foreigners, orphans, and widows. This reflects His character as a just and compassionate God.

Compassionate Community
The community of believers is called to be a place of refuge and support for those in need. This involves active engagement in providing for and protecting the vulnerable.

Avoiding Exploitation
Taking a widow’s cloak as security is a metaphor for exploiting those who are already disadvantaged. Believers are called to act with integrity and fairness in all dealings.

Reflecting God’s Heart
By caring for the marginalized, believers reflect God’s heart and His kingdom values, serving as a witness to the world.

Practical Justice
Justice is not just a legal concept but a practical outworking of faith. It involves tangible actions to support and uplift those who are marginalized.
Bible Study Questions
1. How does understanding the historical context of foreigners, orphans, and widows in ancient Israel enhance our understanding of Deuteronomy 24:17?

2. In what ways can the church today ensure justice for the vulnerable in our communities, reflecting the principles found in Deuteronomy 24:17?

3. How do the teachings in James 1:27 and Isaiah 1:17 reinforce the message of Deuteronomy 24:17?

4. What are some modern-day equivalents of taking a widow’s cloak as security, and how can we avoid such practices?

5. How can individuals and families incorporate the principles of justice and compassion from Deuteronomy 24:17 into their daily lives?
Connections to Other Scriptures
Exodus 22:21-24
This passage also emphasizes the protection of foreigners, widows, and orphans, highlighting God's concern for justice and compassion.

James 1:27
The New Testament reiterates the importance of caring for orphans and widows, showing the continuity of this principle in Christian teaching.

Isaiah 1:17
Calls for seeking justice, encouraging the defense of the oppressed, which aligns with the principles in Deuteronomy 24:17.
Consideration for the Poor and NeedyR.M. Edgar Deuteronomy 24:10-22
Public Justice to be PureD. Davies Deuteronomy 24:16-18
Doing Justice and Loving MercyJ. Orr Deuteronomy 24:16-22
People
Israelites, Levites, Miriam, Moses
Places
Beth-baal-peor, Egypt
Topics
Account, Alien, Aside, Cause, Cloak, Clothing, Debt, Due, Fatherless, Foreigner, Garment, Judging, Judgment, Justice, Orphan, Pervert, Pledge, Raiment, Sojourner, Strange, Stranger, Turn, Upright, Widow, Widow's, Wrest
Dictionary of Bible Themes
Deuteronomy 24:17

     1075   God, justice of
     5144   cloak
     5329   guarantee
     5350   injustice, hated by God
     5361   justice, human
     5444   pledges
     5730   orphans
     5743   widows
     5882   impartiality
     6109   alienation
     7530   foreigners
     8243   ethics, social
     8791   oppression, nature of

Deuteronomy 24:17-18

     5246   captivity
     8311   morality, and redemption
     8404   commands, in OT

Deuteronomy 24:17-22

     5909   motives, importance

Library
The vineyard Labourers.
"For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market-place, and said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise.
William Arnot—The Parables of Our Lord

But I Marvel, If, as it is Allowed to Put Away a Wife Who...
7. But I marvel, if, as it is allowed to put away a wife who is an adulteress, so it be allowed, having put her away, to marry another. For holy Scripture causes a hard knot in this matter, in that the Apostle says, that, by commandment of the Lord, the wife ought not to depart from her husband, but, in case she shall have departed, to remain unmarried, or to be reconciled to her husband; [1950] whereas surely she ought not to depart and remain unmarried, save from an husband that is an adulterer,
St. Augustine—On the Good of Marriage

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

On the Journey to Jerusalem - Departure from Ephraim by Way of Samaria and Galilee - Healing of Ten Lepers - Prophetic Discourse of the Coming
The brief time of rest and quiet converse with His disciples in the retirement of Ephraim was past, and the Saviour of men prepared for His last journey to Jerusalem. All the three Synoptic Gospels mark this, although with varying details. [4875] From the mention of Galilee by St. Matthew, and by St. Luke of Samaria and Galilee - or more correctly, between (along the frontiers of) Samaria and Galilee,' we may conjecture that, on leaving Ephraim, Christ made a very brief detour along the northern
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

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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