17You shall not deprive the foreigner or the fatherless of justice, nor take a widow’s clothing in pledge;18but you shall remember that you were a slave in Egypt, and Yahweh your God redeemed you there. Therefore I command you to do this thing.
19When you reap your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to get it. It shall be for the foreigner, for the fatherless, and for the widow, that Yahweh your God may bless you in all the work of your hands.20When you beat your olive tree, you shall not go over the boughs again. It shall be for the foreigner, for the fatherless, and for the widow.
21When you harvest your vineyard, you shall not glean it after yourselves. It shall be for the foreigner, for the fatherless, and for the widow.22You shall remember that you were a slave in the land of Egypt. Therefore I command you to do this thing.
17 You shall not deprive the foreigner or the fatherless of justice, nor take a widow’s clothing in pledge;
18 but you shall remember that you were a slave in Egypt, and Yahweh your God redeemed you there. Therefore I command you to do this thing.
19 When you reap your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to get it. It shall be for the foreigner, for the fatherless, and for the widow, that Yahweh your God may bless you in all the work of your hands.
20 When you beat your olive tree, you shall not go over the boughs again. It shall be for the foreigner, for the fatherless, and for the widow.
21 When you harvest your vineyard, you shall not glean it after yourselves. It shall be for the foreigner, for the fatherless, and for the widow.
22 You shall remember that you were a slave in the land of Egypt. Therefore I command you to do this thing.
KJVKing James Version
17 Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow’s raiment to pledge:
18 But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing.
19 When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands.
20 When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.
21 When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow.
22 And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing.
Show all 3 translations
JPSJPS Tanakh (1917)
17 Thou shalt not pervert the justice due to the stranger, or to the fatherless; nor take the widow's raiment to pledge.
18 But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence; therefore I command thee to do this thing.
19 When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands.
20 When thou beatest thine olive-tree, thou shalt not go over the boughs again; it shall be for the stranger, for the fatherless, and for the widow.
21 When thou gatherest the grapes of thy vineyard, thou shalt not glean it after thee; it shall be for the stranger, for the fatherless, and for the widow.
22 And thou shalt remember that thou wast a bondman in the land of Egypt; therefore I command thee to do this thing.
Leviticus 23:22(v19)“ ‘When you reap the harvest of your land, you must not wholly reap into the corners of your field, and you must not gather the gleanings…
Proverbs 19:17(v19)He who has pity on the poor lends to Yahweh; he will reward him.
Leviticus 19:9-10(vv19, 21)“ ‘When you reap the harvest of your land, you shall not wholly reap the corners of your field, neither shall you gather the gleanings of…
Deuteronomy 14:29(v19)The Levite, because he has no portion nor inheritance with you, as well as the foreigner living among you, the fatherless, and the widow…
Luke 14:13-14(v19)But when you make a feast, ask the poor, the maimed, the lame, or the blind; and you will be blessed, because they don’t have the resources…
Show all 68 cross-references
Luke 6:38(v19)“Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same…
Deuteronomy 5:15(v18)You shall remember that you were a servant in the land of Egypt, and Yahweh your God brought you out of there by a mighty hand and by an…
Psalms 112:9(v19)He has dispersed, he has given to the poor. His righteousness endures forever. His horn will be exalted with honor.
Proverbs 11:24-25(v19)There is one who scatters, and increases yet more. There is one who withholds more than is appropriate, but gains poverty. The liberal soul…
Isaiah 32:8(v19)But the noble devises noble things; and he will continue in noble things.
Isaiah 58:7-11(v19)Isn’t it to distribute your bread to the hungry, and that you bring the poor who are cast out to your house? When you see the naked, that…
2 Corinthians 9:6-8(v19)Remember this: he who sows sparingly will also reap sparingly. He who sows bountifully will also reap bountifully. Let each man give…
Deuteronomy 16:19(v17)You shall not pervert justice. You shall not show partiality. You shall not take a bribe, for a bribe blinds the eyes of the wise and…
Deuteronomy 26:13(v19)You shall say before Yahweh your God, “I have put away the holy things out of my house, and also have given them to the Levite, to the…
Job 42:12(v19)So Yahweh blessed the latter end of Job more than his beginning. He had fourteen thousand sheep, six thousand camels, one thousand yoke of…
Psalms 41:1-3(v19)Blessed is he who considers the poor. Yahweh will deliver him in the day of evil. Yahweh will preserve him, and keep him alive. He shall be…
Exodus 22:21-22(v17)“You shall not wrong an alien or oppress him, for you were aliens in the land of Egypt. “You shall not take advantage of any widow or…
Exodus 23:6(v17)“You shall not deny justice to your poor people in their lawsuits.
Deuteronomy 15:10(v19)You shall surely give, and your heart shall not be grieved when you give to him, because it is for this thing Yahweh your God will bless…
Deuteronomy 24:18(v22)but you shall remember that you were a slave in Egypt, and Yahweh your God redeemed you there. Therefore I command you to do this thing.
Deuteronomy 24:20-21(v19)When you beat your olive tree, you shall not go over the boughs again. It shall be for the foreigner, for the fatherless, and for the…
Deuteronomy 27:19(v17)‘Cursed is he who withholds justice from the foreigner, fatherless, and widow.’ All the people shall say, ‘Amen.’
Ruth 2:16(v19)Also pull out some for her from the bundles, and leave it. Let her glean, and don’t rebuke her.”
Exodus 23:2(v17)“You shall not follow a crowd to do evil. You shall not testify in court to side with a multitude to pervert justice.
Exodus 23:9(v17)“You shall not oppress an alien, for you know the heart of an alien, since you were aliens in the land of Egypt.
Leviticus 19:10(v20)You shall not glean your vineyard, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for…
Deuteronomy 1:17(v17)You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not be afraid of the face of man, for…
Deuteronomy 15:15(v18)You shall remember that you were a slave in the land of Egypt, and Yahweh your God redeemed you. Therefore I command you this thing today.
Deuteronomy 16:12(v18)You shall remember that you were a slave in Egypt. You shall observe and do these statutes.
Deuteronomy 24:22(v18)You shall remember that you were a slave in the land of Egypt. Therefore I command you to do this thing.
Job 29:11-17(v17)For when the ear heard me, then it blessed me; and when the eye saw me, it commended me: Because I delivered the poor who cried, and the…
Job 31:16-22(v19)“If I have withheld the poor from their desire, or have caused the eyes of the widow to fail, or have eaten my morsel alone, and the…
Proverbs 14:21(v19)He who despises his neighbor sins, but he who has pity on the poor is blessed.
Isaiah 1:23(v17)Your princes are rebellious and companions of thieves. Everyone loves bribes and follows after rewards. They don’t defend the fatherless,…
Jeremiah 5:28(v17)They have grown fat. They shine; yes, they excel in deeds of wickedness. They don’t plead the cause, the cause of the fatherless, that they…
Micah 7:3(v17)Their hands are on that which is evil to do it diligently. The ruler and judge ask for a bribe; and the powerful man dictates the evil…
Luke 6:35(v19)But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be children of the Most…
1 John 3:17-19(v19)But whoever has the world’s goods and sees his brother in need, then closes his heart of compassion against him, how does God’s love remain…
Exodus 22:26-27(v17)If you take your neighbor’s garment as collateral, you shall restore it to him before the sun goes down, for that is his only covering, it…
Deuteronomy 5:14-15(v22)but the seventh day is a Sabbath to Yahweh your God, in which you shall not do any work— neither you, nor your son, nor your daughter, nor…
Deuteronomy 7:8(v22)but because Yahweh loves you, and because he desires to keep the oath which he swore to your fathers, Yahweh has brought you out with a…
Deuteronomy 10:17-18(v17)For Yahweh your God, he is God of gods and Lord of lords, the great God, the mighty, and the awesome, who doesn’t respect persons or take…
Deuteronomy 24:6(v17)No man shall take the mill or the upper millstone as a pledge, for he takes a life in pledge.
Deuteronomy 24:13(v17)You shall surely restore to him the pledge when the sun goes down, that he may sleep in his garment and bless you. It shall be…
Deuteronomy 24:19(v21)When you reap your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to get it. It shall be for the…
1 Samuel 12:3-4(v17)Here I am. Witness against me before Yahweh, and before his anointed. Whose ox have I taken? Whose donkey have I taken? Whom have I…
Job 22:8-9(v17)But as for the mighty man, he had the earth. The honorable man, he lived in it. You have sent widows away empty, and the arms of the…
Psalms 82:1-5(v17)God presides in the great assembly. He judges among the gods. “How long will you judge unjustly, and show partiality to the wicked?”…
Psalms 94:3-6(v17)Yahweh, how long will the wicked, how long will the wicked triumph? They pour out arrogant words. All the evildoers boast. They break your…
Psalms 94:20-21(v17)Shall the throne of wickedness have fellowship with you, which brings about mischief by statute? They gather themselves together against…
Proverbs 22:22-23(v17)Don’t exploit the poor, because he is poor; and don’t crush the needy in court; for Yahweh will plead their case, and plunder the life of…
Proverbs 31:5(v17)lest they drink, and forget the law, and pervert the justice due to anyone who is afflicted.
Ecclesiastes 5:8(v17)If you see the oppression of the poor, and the violent taking away of justice and righteousness in a district, don’t marvel at the matter,…
Isaiah 3:15(v17)What do you mean that you crush my people, and grind the face of the poor?” says the Lord, Yahweh of Armies.
Isaiah 33:15(v17)He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a…
Isaiah 51:1(v22)“Listen to me, you who follow after righteousness, you who seek Yahweh. Look to the rock you were cut from, and to the quarry you were dug…
Jeremiah 22:3(v17)Yahweh says: “Execute justice and righteousness, and deliver him who is robbed out of the hand of the oppressor. Do no wrong. Do no…
Ezekiel 22:7(v17)In you have they treated father and mother with contempt. Among you they have oppressed the foreigner. In you they have wronged the…
Ezekiel 22:29(v17)The people of the land have used oppression and exercised robbery. Yes, they have troubled the poor and needy, and have oppressed the…
Amos 5:7-12(v17)You who turn justice to wormwood, and cast down righteousness to the earth: seek him who made the Pleiades and Orion, and turns the shadow…
Micah 2:1-2(v17)Woe to those who devise iniquity and work evil on their beds! When the morning is light, they practice it, because it is in the power of…
Zechariah 7:10(v17)Don’t oppress the widow, nor the fatherless, the foreigner, nor the poor; and let none of you devise evil against his brother in your…
Malachi 3:5(v17)I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against the…
Luke 3:14(v17)Soldiers also asked him, saying, “What about us? What must we do?” He said to them, “Extort from no one by violence, neither accuse anyone…
2 Corinthians 8:8-9(v22)I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. For you know the grace…
Ephesians 5:1-2(v22)Be therefore imitators of God, as beloved children. Walk in love, even as Christ also loved us and gave himself up for us, an offering and…
James 2:6(v17)But you have dishonored the poor man. Don’t the rich oppress you, and personally drag you before the courts?
1 John 4:10-11(v22)In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. Beloved, if God loved…
68 distinct cross-references across this passage (69 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv17, 20, 21, 22Because the world did least esteem these sorts of…
Because the world did least esteem these sorts of people, therefore God hath most care over them.
Geneva Bible (1599) marginal notes — public domain.
Matthew Poole1685 · Public DomainOn vv17, 18, 20Nor of the fatherless; nor of the widow, which…
Nor of the fatherless; nor of the widow, which is to be supplied out of the last member; nor indeed of any other person; but he particularly mentions these, partly because men are most apt to wrong such helpless persons, and partly because God is pleased especially to charge himself, and so to charge others, with the care of those who have no other refuge. See Isa 1:23; Jer 5:28.
A widow’s raiment, to wit, such a one as she hath daily and necessary use of, as being poor, as may appear by comparing this with Deu 24:12,13, and with other places. But this concerns not rich persons, nor superfluous raiment.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv17–22Thou shalt not pervert the judgment of the stranger,…
Thou shalt not pervert the judgment of the stranger, nor of the fatherless,.... Who are unable to defend themselves, and have but few, if any, to take their part; and therefore particular care should be taken by judges and civil magistrates to do them justice, or God will require it of them:
nor take a widow's raiment to pledge; nor anything else, as her ox or cow, Job 24:3; according to the Jewish canons (r), of a widow, whether she is poor or rich, a pledge is not taken; the reason given for which is, that it would raise an ill suspicion, and cause an evil report of her among her neighbours (s); and which is suggested by the Targum of Jonathan"neither shall any of you take for a pledge the raiment of a widow, lest wicked neighbours should arise, and bring an evil report upon her, when ye return the pledge unto her.''But no doubt a poor widow is meant, and the design of the law is mercy to her, and that she might not be distressed by taking that from her she needed.
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(r) Misn. Bava Metzia, c. 9. sect. 13. (s) Maimon. & Bartenora in Misn. Bava Metzia, c. 9. sect. 13.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn v17Raiment - Not such as she hath daily and…
Raiment - Not such as she hath daily and necessary use of, as being poor. But this concerns not rich persons, nor superfluous raiment.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv18–19Verse 18. Thou shalt remember that thou wast a…
Verse 18. Thou shalt remember that thou wast a bondman] Most people who have affluence rose from comparative penury, for those who are born to estates frequently squander them away; such therefore should remember what their feelings, their fears, and anxieties were, when they were poor and abject. A want of attention to this most wholesome precept is the reason why pride and arrogance are the general characteristics of those who have risen in the world from poverty to affluence; and it is the conduct of those men which gave rise to the rugged proverb, "Set a beggar on horseback, and he will ride to the devil."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv17, 19Deu 24:17. Raiment — Not such as he hath…
Deu 24:17. Raiment — Not such as he hath daily and necessary use of, as being poor. But this concerns not rich persons, nor superfluous raiment.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn v17Compare the marginal references. The motive assigned for these…
Compare the marginal references. The motive assigned for these various acts of consideration is one and the same Deu 24:18, Deu 24:22.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv17–19Pervert. Thou shalt not pass an unjust sentence upon…
Pervert. Thou shalt not pass an unjust sentence upon any one, particularly (Haydock) upon those who are least able to defend themselves. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn v19When thou cuttest down thine harvest in thy field--The…
When thou cuttest down thine harvest in thy field--The grain, pulled up by the roots or cut down with a sickle, was laid in loose sheaves; the fruit of the olive was obtained by striking the branches with long poles; and the grape clusters, severed by a hook, were gathered in the hands of the vintager. Here is a beneficent provision for the poor. Every forgotten sheaf in the harvest-field was to lie; the olive tree was not to be beaten a second time; nor were grapes to be gathered, in order that, in collecting what remained, the hearts of the stranger, the fatherless, and the widow might be gladdened by the bounty of Providence.
Next: Deuteronomy Chapter 25
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv17, 1917, 18. Thou shalt not pervert, etc. — The…
17, 18. Thou shalt not pervert, etc. — The law is repeated from Exo_22:21-22, and Exo_23:9, with the addition that a widow’s raiment was not to be taken as a pledge.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv17–2217. nor of the fatherless] So LXX, Syr., etc.…
17. nor of the fatherless] So LXX, Syr., etc. Heb. omits nor. Add (with LXX B) nor of the widow.
17, 18. Against Injustice to the Gçr, the Orphan and the Widow, the three classes so earnestly cared for by D, Deu_24:19-22, Deu_10:18, q.v., Deu_14:29, Deu_16:11; Deu_16:14. Parallels in E, Exo_22:21 f., Deu_23:6 (the poor), 9, on which see Driver’s Exod.; and in H, Lev_19:33. The clause against pledging the widow’s raiment is omitted by some LXX codd. and some suggest that its proper place is with 10–13. Its word for pledge, however, is not ‘abat as there but ḥabal as in Deu_24:6, and its appearance here is natural. On widows’ rights in Babylonia, see Johns, op. cit. ch. xii.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn v17(17-22) The stranger, the fatherless, and the widow—are the…
(17-22) The stranger, the fatherless, and the widow—are the subject of all the laws in these verses. For the first two (Deu_24:17-18), see Exo_22:22-24. As to the harvest, see Lev_23:22. It is noticeable that this law is connected with the Feast of Pentecost in that place. Never was such care for the widow and the poor manifested as after the day of Pentecost in the New Testament. When “great grace was upon them all,” it is written that “neither was there any among them that lacked.”
In a very special way and for some special reason, all through the Old Testament, “the Lord careth for the stranger.” What the reason is, if we had the Old Testament only, we might find it hard to discover. But when we open the New Testament, we may see that this is one aspect of the love of God the Father to His Son Jesus Christ, who was one day to come among us as “a stranger,” when there was “no room for Him in the inn.” His coming hither as a stranger could not be unnoticed. And, therefore, the name and mention of the stranger all through the Old Testament is like a path strewn with flowers, in expectation of the coming of one that is greatly beloved. We see angels walking upon the earth, entertained as strangers. The wealthy patriarch, a “prince of God” among the Canaanites, confesses himself a “stranger and pilgrim on the earth.” Those that inherit the land are put in the same category, “Ye are strangers and sojourners with Me.” The stranger sits beside the Levite at Israel’s table. The second great commandment is rehearsed again for his especial benefit. “He shall be unto you as one born among you, and thou shalt love him as thyself.” There is only one key to all this combination of tenderness. “I was a stranger, and ye took me in.”
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(18,22) Thou shalt remember that thou wast a bondman in Egypt.—An exhortation thoroughly in place here, in the writings of Moses. In this form it occurs repeatedly in the Pentateuch, but not elsewhere. It is not the language which would naturally suggest itself to the prophets of later times.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv17, 19, 21Vers. 17, 18. The law against perverting the right…
Vers. 17, 18. The law against perverting the right of strangers, widows, and orphans is here repeated from Exo_22:20, 21 23:9, with the addition that the raiment of the widow was not to be taken in pledge. To enforce this, the people are reminded that they themselves as a nation had been in the condition of strangers and bondmen in Egypt. (cf. Lev_19:33, Lev_19:34)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv18–19Remember that thou wast a bondman in Egypt.
Deu_24:18
Remember that thou wast a bondman in Egypt.
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Important recollection
The admonition may seem needless, but we are prone to forget Gods works and wonders. We have need to be stirred up to remembrance for four purposes.
1. For the purpose of humility. We think more highly of ourselves than we ought to think. With the lowly is wisdom. If wise, we were once foolish; if justified, we were once condemned; if sons of God, we were once servants of sin. Look to the rock from whence hewn.
2. For the purpose of gratitude. If affected by kindness flora our fellow creatures, should we overlook our infinite Benefactor? We have no claims upon Him and should be thankful for all His benefits. But herein is love. Blessed be the God of Israel, for He hath visited and redeemed His people.
3. For the purpose of confidence. David argued from the past to the future. Because Thou hast been my help, therefore under the shadow of Thy wings will I rejoice. Here we have peculiar reason for encouragement. What were we when He first took knowledge of us? Was the want of worthiness a bar to His goodness then? Will it be so now? Is there variableness or shadow of turning with Him? Is there not the same power in His arm and the same love in His heart? Did He pardon me when a rebel, and will He cast me off now that He has made me a friend? He that spared not His own Son but delivered Him up for us all, etc.
4. For the purpose of piety and zeal. How many round about you in the gall of bitterness and in the bond of iniquity ready to perish? You know the state they are in, and the blessedness of deliverance from it. You are witnesses of what God is able and willing to do. Invite the prisoners of hope to turn to Him--you can speak from experience. (W. Jay.)
Remembrance of the past
I. The exercise of mental activity.
II. The particular object of consideration.
1. Our original state.
2. Our redeemed condition.
III. The especial gain to be derived from this consideration.
1. It will make us humble.
2. It will render us grateful.
3. It should give us confidence and faith.
4. It should kindle our piety and zeal. (Homilist.)
The necessary remembrance
I. The Christians original state.
1. Degraded.
2. Oppressed.
3. Helpless.
II. The Christians happy deliverance. Redeemed. God redeemed Israel by His mighty arm. Our redemption, like theirs--
1. Originated in Gods free compassion. Without claim or merit. He saw our self-procured ruin, and exercised His infinite mercy towards us.
2. Was effected by the mission and work of His Son.
3. Is connected with faith and obedience to our great Deliverer.
III. The Christians obligation to remember his redemption. But can we forget? Why, the Israelites did. Our own hearts are prone to forget; the cares of the world choke the soul, and cause us to forget God. Satan, by his temptations, would seduce us from this remembrance.
1. We should remember it with intentness of soul and gratitude of heart. Such love and goodness should never be obliterated. A lively remembrance will keep the flame of gratitude burning on the altar of our hearts.
2. We should remember it with feelings of humility and contrition. If self-righteousness would spring up, if we would glory at all in ourselves, this remembrance will lead us back to our original state, and then all boasting will be slain.
3. We should remember that we may feel for those around who are still in the gall of bitterness and the bonds of iniquity. The love of Christ to us should fill us with love to our fellowmen.
4. We should especially remember, when in the means of grace, and at the table of the Lord. (J. Burns, D. D.)
The memorable deliverance
I. The deliverance obtained.
1. From the curse of the law.
2. From the bondage of sin.
3. From the tyranny of Satan.
4. From the evils of the world.
II. The deliverer described.
1. Redemption originally proceeds from the mercy and love of God.
2. Redemption is meritoriously procured by the Lord Jesus Christ.
3. Redemption is personally realised by the power of the Holy Ghost.
III. The remembrance enjoined. This command is applicable to the people of God in every age, and extends to all the blessings we receive. As it regards our redemption, we must cherish--
1. A grateful remembrance. We should frequently call to mind the deplorable state from which we are redeemed, the inestimable privileges with which we are honoured, and the ineffable felicities to which we are entitled. Such pious reflections will always be profitable, and associated with deep humility, devoted admiration, unfeigned gratitude, and fervent praise (Psa_103:1-4; Isa_12:1).
2. An affectionate remembrance. A consciousness of the unspeakable love of God to us should deeply interest and inspire our souls with a reciprocation of love to Him. Our love to God must be supreme, vigorous, manifest, and progressive. It must be the ruling principle of the heart, and the actuating motive of the life (Mat_22:37-38; Rom_5:5; 1Jn_5:3; 1Jn_5:5).
3. An obedient remembrance. This is the specific argument of the text: Thou shalt remember, therefore I command thee to do this thing. Their obedience was demanded on the ground of Divine goodness.
4. A perpetual remembrance. Redeeming grace deeply involves our immortal interests, and therefore should never be forgotten. (Sketches of Four Hundred Sermons.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v18(See Scofield "Exo 14:30").
redeemed
(See Scofield "Exo 14:30").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv17, 19, 21General Information:
General Information:
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular. (See: Forms of You)
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You must not use force to take away the justice that is due the foreigner or the fatherless
Moses speaks of justice as if it were a physical object that a stronger person can violently pull away from a weaker person. AT: "You must not treat a foreigner or the fatherless unfairly" (See: Metaphor)
fatherless
This refers to children whose parents have both died and do not have relatives to care for them.
nor take the widow's cloak as a pledge
A lender would take something from the borrower to ensure that she would pay him back. He was not allowed to take her coat because she needed it to stay warm. The full meaning of this statement can be made explicit. AT: "and do not take a widow's cloak as a pledge because she needs it to stay warm" (See: Assumed Knowledge and Implicit Information)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v1724:17 True justice must be given (literally do not…
24:17 True justice must be given (literally do not deprive of justice): The people of Israel were to vigorously resist discrimination against the weakest and most vulnerable people in society. Israel had been redeemed from such a status in Egypt, and their experience should help them realize how to treat others in similar circumstances (24:18).
Geneva Bible translators 1599 · Public Domain On vv17, 20, 21, 22 Because the world did least esteem these sorts of…
Because the world did least esteem these sorts of people, therefore God hath most care over them.
Geneva Bible (1599) marginal notes — public domain.
Matthew Poole 1685 · Public Domain On vv17, 18, 20 Nor of the fatherless; nor of the widow, which…
Nor of the fatherless; nor of the widow, which is to be supplied out of the last member; nor indeed of any other person; but he particularly mentions these, partly because men are most apt to wrong such helpless persons, and partly because God is pleased especially to charge himself, and so to charge others, with the care of those who have no other refuge. See Isa 1:23; Jer 5:28.
A widow’s raiment, to wit, such a one as she hath daily and necessary use of, as being poor, as may appear by comparing this with Deu 24:12,13, and with other places. But this concerns not rich persons, nor superfluous raiment.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv17–22 Thou shalt not pervert the judgment of the stranger,…
Thou shalt not pervert the judgment of the stranger, nor of the fatherless,.... Who are unable to defend themselves, and have but few, if any, to take their part; and therefore particular care should be taken by judges and civil magistrates to do them justice, or God will require it of them:
nor take a widow's raiment to pledge; nor anything else, as her ox or cow, Job 24:3; according to the Jewish canons (r), of a widow, whether she is poor or rich, a pledge is not taken; the reason given for which is, that it would raise an ill suspicion, and cause an evil report of her among her neighbours (s); and which is suggested by the Targum of Jonathan"neither shall any of you take for a pledge the raiment of a widow, lest wicked neighbours should arise, and bring an evil report upon her, when ye return the pledge unto her.''But no doubt a poor widow is meant, and the design of the law is mercy to her, and that she might not be distressed by taking that from her she needed.
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(r) Misn. Bava Metzia, c. 9. sect. 13. (s) Maimon. & Bartenora in Misn. Bava Metzia, c. 9. sect. 13.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v17 Raiment - Not such as she hath daily and…
Raiment - Not such as she hath daily and necessary use of, as being poor. But this concerns not rich persons, nor superfluous raiment.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18–19 Verse 18. Thou shalt remember that thou wast a…
Verse 18. Thou shalt remember that thou wast a bondman] Most people who have affluence rose from comparative penury, for those who are born to estates frequently squander them away; such therefore should remember what their feelings, their fears, and anxieties were, when they were poor and abject. A want of attention to this most wholesome precept is the reason why pride and arrogance are the general characteristics of those who have risen in the world from poverty to affluence; and it is the conduct of those men which gave rise to the rugged proverb, "Set a beggar on horseback, and he will ride to the devil."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17, 19 Deu 24:17. Raiment — Not such as he hath…
Deu 24:17. Raiment — Not such as he hath daily and necessary use of, as being poor. But this concerns not rich persons, nor superfluous raiment.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v17 Compare the marginal references. The motive assigned for these…
Compare the marginal references. The motive assigned for these various acts of consideration is one and the same Deu 24:18, Deu 24:22.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17–19 Pervert. Thou shalt not pass an unjust sentence upon…
Pervert. Thou shalt not pass an unjust sentence upon any one, particularly (Haydock) upon those who are least able to defend themselves. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v19 When thou cuttest down thine harvest in thy field--The…
When thou cuttest down thine harvest in thy field--The grain, pulled up by the roots or cut down with a sickle, was laid in loose sheaves; the fruit of the olive was obtained by striking the branches with long poles; and the grape clusters, severed by a hook, were gathered in the hands of the vintager. Here is a beneficent provision for the poor. Every forgotten sheaf in the harvest-field was to lie; the olive tree was not to be beaten a second time; nor were grapes to be gathered, in order that, in collecting what remained, the hearts of the stranger, the fatherless, and the widow might be gladdened by the bounty of Providence.
Next: Deuteronomy Chapter 25
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17, 19 17, 18. Thou shalt not pervert, etc. — The…
17, 18. Thou shalt not pervert, etc. — The law is repeated from Exo_22:21-22, and Exo_23:9, with the addition that a widow’s raiment was not to be taken as a pledge.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17–22 17. nor of the fatherless] So LXX, Syr., etc.…
17. nor of the fatherless] So LXX, Syr., etc. Heb. omits nor. Add (with LXX B) nor of the widow.
17, 18. Against Injustice to the Gçr, the Orphan and the Widow, the three classes so earnestly cared for by D, Deu_24:19-22, Deu_10:18, q.v., Deu_14:29, Deu_16:11; Deu_16:14. Parallels in E, Exo_22:21 f., Deu_23:6 (the poor), 9, on which see Driver’s Exod.; and in H, Lev_19:33. The clause against pledging the widow’s raiment is omitted by some LXX codd. and some suggest that its proper place is with 10–13. Its word for pledge, however, is not ‘abat as there but ḥabal as in Deu_24:6, and its appearance here is natural. On widows’ rights in Babylonia, see Johns, op. cit. ch. xii.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v17 (17-22) The stranger, the fatherless, and the widow—are the…
(17-22) The stranger, the fatherless, and the widow—are the subject of all the laws in these verses. For the first two (Deu_24:17-18), see Exo_22:22-24. As to the harvest, see Lev_23:22. It is noticeable that this law is connected with the Feast of Pentecost in that place. Never was such care for the widow and the poor manifested as after the day of Pentecost in the New Testament. When “great grace was upon them all,” it is written that “neither was there any among them that lacked.”
In a very special way and for some special reason, all through the Old Testament, “the Lord careth for the stranger.” What the reason is, if we had the Old Testament only, we might find it hard to discover. But when we open the New Testament, we may see that this is one aspect of the love of God the Father to His Son Jesus Christ, who was one day to come among us as “a stranger,” when there was “no room for Him in the inn.” His coming hither as a stranger could not be unnoticed. And, therefore, the name and mention of the stranger all through the Old Testament is like a path strewn with flowers, in expectation of the coming of one that is greatly beloved. We see angels walking upon the earth, entertained as strangers. The wealthy patriarch, a “prince of God” among the Canaanites, confesses himself a “stranger and pilgrim on the earth.” Those that inherit the land are put in the same category, “Ye are strangers and sojourners with Me.” The stranger sits beside the Levite at Israel’s table. The second great commandment is rehearsed again for his especial benefit. “He shall be unto you as one born among you, and thou shalt love him as thyself.” There is only one key to all this combination of tenderness. “I was a stranger, and ye took me in.”
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(18,22) Thou shalt remember that thou wast a bondman in Egypt.—An exhortation thoroughly in place here, in the writings of Moses. In this form it occurs repeatedly in the Pentateuch, but not elsewhere. It is not the language which would naturally suggest itself to the prophets of later times.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17, 19, 21 Vers. 17, 18. The law against perverting the right…
Vers. 17, 18. The law against perverting the right of strangers, widows, and orphans is here repeated from Exo_22:20, 21 23:9, with the addition that the raiment of the widow was not to be taken in pledge. To enforce this, the people are reminded that they themselves as a nation had been in the condition of strangers and bondmen in Egypt. (cf. Lev_19:33, Lev_19:34)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv18–19 Remember that thou wast a bondman in Egypt.
Deu_24:18
Remember that thou wast a bondman in Egypt.
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Important recollection
The admonition may seem needless, but we are prone to forget Gods works and wonders. We have need to be stirred up to remembrance for four purposes.
1. For the purpose of humility. We think more highly of ourselves than we ought to think. With the lowly is wisdom. If wise, we were once foolish; if justified, we were once condemned; if sons of God, we were once servants of sin. Look to the rock from whence hewn.
2. For the purpose of gratitude. If affected by kindness flora our fellow creatures, should we overlook our infinite Benefactor? We have no claims upon Him and should be thankful for all His benefits. But herein is love. Blessed be the God of Israel, for He hath visited and redeemed His people.
3. For the purpose of confidence. David argued from the past to the future. Because Thou hast been my help, therefore under the shadow of Thy wings will I rejoice. Here we have peculiar reason for encouragement. What were we when He first took knowledge of us? Was the want of worthiness a bar to His goodness then? Will it be so now? Is there variableness or shadow of turning with Him? Is there not the same power in His arm and the same love in His heart? Did He pardon me when a rebel, and will He cast me off now that He has made me a friend? He that spared not His own Son but delivered Him up for us all, etc.
4. For the purpose of piety and zeal. How many round about you in the gall of bitterness and in the bond of iniquity ready to perish? You know the state they are in, and the blessedness of deliverance from it. You are witnesses of what God is able and willing to do. Invite the prisoners of hope to turn to Him--you can speak from experience. (W. Jay.)
Remembrance of the past
I. The exercise of mental activity.
II. The particular object of consideration.
1. Our original state.
2. Our redeemed condition.
III. The especial gain to be derived from this consideration.
1. It will make us humble.
2. It will render us grateful.
3. It should give us confidence and faith.
4. It should kindle our piety and zeal. (Homilist.)
The necessary remembrance
I. The Christians original state.
1. Degraded.
2. Oppressed.
3. Helpless.
II. The Christians happy deliverance. Redeemed. God redeemed Israel by His mighty arm. Our redemption, like theirs--
1. Originated in Gods free compassion. Without claim or merit. He saw our self-procured ruin, and exercised His infinite mercy towards us.
2. Was effected by the mission and work of His Son.
3. Is connected with faith and obedience to our great Deliverer.
III. The Christians obligation to remember his redemption. But can we forget? Why, the Israelites did. Our own hearts are prone to forget; the cares of the world choke the soul, and cause us to forget God. Satan, by his temptations, would seduce us from this remembrance.
1. We should remember it with intentness of soul and gratitude of heart. Such love and goodness should never be obliterated. A lively remembrance will keep the flame of gratitude burning on the altar of our hearts.
2. We should remember it with feelings of humility and contrition. If self-righteousness would spring up, if we would glory at all in ourselves, this remembrance will lead us back to our original state, and then all boasting will be slain.
3. We should remember that we may feel for those around who are still in the gall of bitterness and the bonds of iniquity. The love of Christ to us should fill us with love to our fellowmen.
4. We should especially remember, when in the means of grace, and at the table of the Lord. (J. Burns, D. D.)
The memorable deliverance
I. The deliverance obtained.
1. From the curse of the law.
2. From the bondage of sin.
3. From the tyranny of Satan.
4. From the evils of the world.
II. The deliverer described.
1. Redemption originally proceeds from the mercy and love of God.
2. Redemption is meritoriously procured by the Lord Jesus Christ.
3. Redemption is personally realised by the power of the Holy Ghost.
III. The remembrance enjoined. This command is applicable to the people of God in every age, and extends to all the blessings we receive. As it regards our redemption, we must cherish--
1. A grateful remembrance. We should frequently call to mind the deplorable state from which we are redeemed, the inestimable privileges with which we are honoured, and the ineffable felicities to which we are entitled. Such pious reflections will always be profitable, and associated with deep humility, devoted admiration, unfeigned gratitude, and fervent praise (Psa_103:1-4; Isa_12:1).
2. An affectionate remembrance. A consciousness of the unspeakable love of God to us should deeply interest and inspire our souls with a reciprocation of love to Him. Our love to God must be supreme, vigorous, manifest, and progressive. It must be the ruling principle of the heart, and the actuating motive of the life (Mat_22:37-38; Rom_5:5; 1Jn_5:3; 1Jn_5:5).
3. An obedient remembrance. This is the specific argument of the text: Thou shalt remember, therefore I command thee to do this thing. Their obedience was demanded on the ground of Divine goodness.
4. A perpetual remembrance. Redeeming grace deeply involves our immortal interests, and therefore should never be forgotten. (Sketches of Four Hundred Sermons.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v18 (See Scofield "Exo 14:30").
redeemed
(See Scofield "Exo 14:30").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17, 19, 21 General Information:
General Information:
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular. (See: Forms of You)
Read full note →
You must not use force to take away the justice that is due the foreigner or the fatherless
Moses speaks of justice as if it were a physical object that a stronger person can violently pull away from a weaker person. AT: "You must not treat a foreigner or the fatherless unfairly" (See: Metaphor)
fatherless
This refers to children whose parents have both died and do not have relatives to care for them.
nor take the widow's cloak as a pledge
A lender would take something from the borrower to ensure that she would pay him back. He was not allowed to take her coat because she needed it to stay warm. The full meaning of this statement can be made explicit. AT: "and do not take a widow's cloak as a pledge because she needs it to stay warm" (See: Assumed Knowledge and Implicit Information)
call to mind
This is an idiom. AT: "remember" (See: Idiom)
translationWords
just
alien
pledge
servant
Egypt
instruct
obey
command
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v17 24:17 True justice must be given (literally do not…
24:17 True justice must be given (literally do not deprive of justice): The people of Israel were to vigorously resist discrimination against the weakest and most vulnerable people in society. Israel had been redeemed from such a status in Egypt, and their experience should help them realize how to treat others in similar circumstances (24:18).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.