TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 24:5–13. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Provision made for the preservation and confirmation of love between new-married people, Deu 24:5. This fitly follows upon the laws concerning divorce, which would be prevented if their affection to each other were well settled at first. If the husband were much abroad from his wife the first year, his love to her would be in danger of cooling, and of being drawn aside to others whom he would meet with abroad; therefore his service to his country in war, embassies, or other public business that would call him from home, shall be dispensed with, that he may cheer up the wife that he has taken. Note, 1. It is of great consequence that love be kept up between husband and wife, and that every thing be very carefully avoided which might make them strange one to another, especially at first; for in that relation, where there is not the love that should be, there is an inlet ready to abundance of guilt and grief. 2. One of the duties of that relation is to cheer up one another under the cares and crosses that happen, as helpers of each other's joy; for a cheerful heart does good like a medicine.
II.A law against man-stealing, Deu 24:7.
It was not death by the law of Moses to steal cattle or goods; but to steal a child, or a weak and simple man, or one that a man had in his power, and to make merchandize of him, this was a capital crime, and could not be expiated, as other thefts, by restitution - so much is a man better than a sheep, Mat 12:12. It was a very heinous offence, for,
1.It was robbing the public of one of its members.
2.It was taking away a man's liberty, the liberty of a free-born Israelite, which was next in value to his life.
3.It was driving a man out from the inheritance of the land, to the privileges of which he was entitled, and bidding him go serve other gods, as David complains against Saul, Sa1 26:19.
III.A memorandum concerning the leprosy, Deu 24:8, Deu 24:9.
1.The laws concerning it must be carefully observed. The laws concerning it we had, Lev 13:14. They are here said to be commanded to the priests and Levites, and therefore are not repeated in a discourse to the people; but the people are here charged, in case of leprosy, to apply to the priest according to the law, and to abide by his judgment, so far as it agreed with the law and the plain matter of fact. The plague of leprosy being usually a particular mark of God's displeasure for sin, he in whom the signs of it did appear ought not to conceal it, nor cut out the signs of it, nor apply to the physician for relief; but he must go to the priest, and follow his directions. Thus those that feel their consciences under guilt and wrath must not cover it, nor endeavour to shake off their convictions, but by repentance, and prayer, and humble confession, take the appointed way to peace and pardon.
2.The particular case of Miriam, who was smitten with leprosy for quarrelling with Moses, must not be forgotten. It was an explication of the law concerning the leprosy. Remember that, and, (1.) "Take heed of sinning after the similitude of her transgression, by despising dominions and speaking evil of dignities, lest you thereby bring upon yourselves the same judgment." (2.) "If any of you be smitten with a leprosy, expect not that the law should be dispensed with, nor think it hard to be shut out of the camp and so made a spectacle; there is no remedy: Miriam herself, though a prophetess and the sister of Moses, was not exempted, but was forced to submit to this severe discipline when she was under this divine rebuke." Thus David, Hezekiah, Peter, and other great men, when they had sinned, humbled themselves, and took to themselves shame and grief; let us not expect to be reconciled upon easier terms.
IV.Some necessary orders given about pledges for the security of money lent.
They are not forbidden to take such securities as would save the lender from loss, and oblige the borrower to be honest; but,
1.They must not take the millstone for a pledge (Deu 24:6), for with that they ground the corn that was to be bread for their families, or, if it were a public mill, with it the miller got his livelihood; and so it forbids the taking of any thing for a pledge by the want of which a man was in danger of being undone. Consonant to this is the ancient common law of England, which provides that no man be distrained of the utensils or instruments of his trade or profession, as the axe of a carpenter, or the books of a scholar, or beasts belonging to the plough, as long as there are other beasts of which distress may be made (Coke, 1 Inst. fol. 47). This teaches us to consult the comfort and subsistence of others as much as our own advantage. That creditor who cares not though his debtor and his family starve, nor is at all concerned what become of them, so he may but get his money or secure it, goes contrary, not only to the law of Christ, but even to the law of Moses too.
2.They must not go into the borrower's house to fetch the pledge, but must stand without, and he must bring it, Deu 24:10, Deu 24:11. The borrower (says Solomon) is servant to the lender; therefore lest the lender should abuse the advantage he has against him, and improve it for his own interest, it is provided that he shall take not what he pleases, but what the borrower can best spare. A man's house is his castle, even the poor man's house is so, and is here taken under the protection of the law.
3.That a poor man's bed-clothes should never be taken for a pledge, Deu 24:12, Deu 24:13. This we had before, Exo 22:26, Exo 22:27. If they were taken in the morning, they must be brought back again at night, which is in effect to say that they must not be taken at all. "Let the poor debtor sleep in his own raiment, and bless thee," that is, "pray for thee, and praise God for thy kindness to him." Note, Poor debtors ought to be sensible (more sensible than commonly they are) of the goodness of those creditors that do not take all the advantage of the law against them, and to repay their kindnesses by their prayers for them, when they are not in a capacity to repay it in any other way. "Nay, thou shalt not only have the prayers and good wishes of thy poor brother, but it shall be righteousness to thee before the Lord thy God," that is, "It shall be accepted and rewarded as an act of mercy to thy brother and obedience to thy God, and an evidence of thy sincere conformity to the law. Though it may be looked upon by men as an act of weakness to deliver up the securities thou hast for thy debt, yet it shall be looked upon by thy God as an act of goodness, which shall in no wise lose its reward."
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Our brother becomes our debtor when our neighbor is shown to have committed some sin against us. For we call sins debts. Thus the sinful servant is told, “I have forgiven you your whole debt.” And each day in the Lord’s Prayer we pray, “Forgive us our debts as we forgive our debtors.” We receive a pledge from our debtor when we receive a confession of sin from him who is known to have sinned against us. His confession bids us to forgive the sin he has committed against us. If he confesses the sin he has committed and seeks pardon, he has already given a pledge for his debt. It is no wonder that we are bidden to return the pledge before sunset. Before the sun of justice sets in us because our hearts are grieved, we ought to accept his confession of sin. For it was he who made his confession of guilt to us. He has remembered that he has sinned against us. Let him soon feel forgiveness for his sin from us.
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Summary
Deuteronomy 24:13 presents a profound legal and ethical injunction within the Mosaic Law, mandating the compassionate return of a poor person's outer garment, taken as a pledge for a loan, before sunset. This ensures the borrower has essential covering for warmth and sleep, thereby preventing severe hardship and preserving their dignity. The verse elevates this act of mercy beyond mere legal compliance, declaring it to be an act of "righteousness" in the sight of the LORD God, underscoring the divine value placed on practical compassion for the vulnerable.
Context
Literary Context
This verse is intricately woven into a broader tapestry of social and ethical legislation found in Deuteronomy chapters 23-25, which outlines the conduct expected of Israel as a covenant community in the Promised Land. Specifically, Deuteronomy 24:10-13 forms a distinct unit addressing the regulations for taking pledges for loans. The preceding verses in this section (e.g., Deuteronomy 24:6) prohibit the taking of essential livelihood tools (like millstones) as collateral, and Deuteronomy 24:10-11 dictates that a lender must not forcibly enter a borrower's house to seize a pledge but must allow the borrower to bring it out. Deuteronomy 24:13 serves as the culminating point of these pledge laws, emphasizing the extraordinary humanitarian requirement concerning the return of an outer garment, highlighting God's meticulous concern for the well-being and dignity of the most vulnerable members of society.
Historical & Cultural Context
In the ancient Near East, including Israel, borrowing and lending were common economic activities, often necessitating pledges or collateral. For the impoverished, their outer garment (Hebrew: śimlāh) was not merely clothing but a multi-functional and often their most valuable possession. It served as a cloak during the day, a blanket at night, and sometimes even a makeshift bed or shelter. To retain this garment overnight, especially in the often-chilly desert climate, would expose the borrower to extreme discomfort, potential illness, and a profound loss of dignity, exacerbating their already precarious situation. This law stands in stark contrast to the often exploitative and harsh lending practices prevalent in other ancient cultures, where lenders held absolute rights over collateral. The Mosaic law uniquely prioritizes human welfare and dignity over the lender's security, reflecting a divine standard of justice and compassion for the covenant people.
Key Themes
Deuteronomy 24:13 powerfully contributes to several foundational themes running through Deuteronomy and the Pentateuch. Firstly, it exemplifies Divine Compassion and Justice, revealing God's profound empathy for the poor and marginalized and His expectation that His people mirror His character by extending mercy and equity. This echoes the broader call for justice found throughout the law, as seen in passages like Exodus 22:25-27. Secondly, the verse underscores the theme of Practical Righteousness. It defines righteousness not merely as adherence to ritual or belief, but as tangible, active deeds of kindness and social justice, particularly towards the vulnerable. The explicit declaration that such an act "shall be righteousness unto thee before the LORD thy God" elevates ethical conduct to a spiritual plane, directly linking one's standing with God to their treatment of others, a principle reiterated in Deuteronomy 6:25. Finally, it reinforces the theme of Covenant Community Responsibility, where the collective well-being of all members, especially the most vulnerable, is a shared concern and a direct reflection of the community's faithfulness to God's covenant.
Exposition and Analysis
Key Word Analysis
This term (H5667) refers to an item given as security for a loan, a pawn. In the context of ancient Israel, it could be anything from tools to clothing. The law in Deuteronomy 24:10-13 specifically addresses the pledge of an outer garment, which was often the only valuable possession of a poor person. The very specific instruction to return it daily underscores the temporary nature of the lender's right to the pledge and the paramount importance of the borrower's basic human needs over the lender's security.
This word (H8008), a transposition of śimlāh, refers to the outer garment or cloak. As noted in the context, this was a multi-purpose item serving as clothing during the day, a blanket at night, and sometimes even a bed. The command to return it ensures the borrower can "sleep in his own raiment," highlighting its essential function for warmth, comfort, and dignity, especially in the cool desert nights. The law prioritizes human life and well-being over financial gain, demonstrating a profound understanding of the debtor's daily struggle.
This crucial term (H6666) signifies more than mere legal rectitude; it encompasses rightness, justice, equity, and charitable action. In this context, tsᵉdâqâh is not just about avoiding wrongdoing but actively doing good, specifically showing mercy and compassion to the poor. The declaration that this act "shall be righteousness unto thee before the LORD thy God" elevates practical compassion to a divine standard, indicating that God Himself views such actions as morally upright and pleasing in His sight, linking ethical behavior directly to one's spiritual standing and relationship with the divine (H3068, H430).
Verse Breakdown
"In any case thou shalt deliver him the pledge again when the sun goeth down"
This clause establishes the strict temporal requirement for returning the pledge. The phrase "in any case" (derived from H7725, shûwb, meaning "to turn back" or "again") emphasizes the non-negotiable and certain nature of the command. The return must occur "when the sun goeth down" (H8121, H935), indicating a daily obligation if the garment was taken as collateral, ensuring the borrower is not deprived of it overnight. This highlights the law's focus on immediate, practical relief and protection for the debtor.
"that he may sleep in his own raiment, and bless thee"
This segment reveals the dual purpose and positive outcome of the command. The primary purpose is humanitarian: to allow the poor borrower to use their essential outer garment (H8008) for warmth and shelter during the night (H7901, shâkab, "to lie down" or "sleep"). The secondary outcome is that the borrower will "bless thee" (H1288, bârak, "to bless" or "congratulate")—the lender. This blessing is not a mere formality but an authentic expression of gratitude and well-wishing, acknowledging the lender's mercy and upholding the dignity of the borrower. It suggests a reciprocal relationship where compassion fosters goodwill and positive human connection.
"and it shall be righteousness unto thee before the LORD thy God"
This final, pivotal clause provides the profound theological justification and motivation for the command. The act of returning the pledge is not just a social nicety or legal compliance; it is explicitly declared as "righteousness" (H6666, tsᵉdâqâh) in the eyes of God (H3068, H430). The phrase "before the LORD thy God" (H6440, pânîym, "face" or "presence") signifies that this act is observed and valued directly by the divine. It transforms a simple transaction into a spiritual act, demonstrating that ethical treatment of others, especially the vulnerable, is integral to one's relationship with God and is a pathway to divine favor and approval.
Literary Devices
Deuteronomy 24:13 employs several effective literary devices to convey its powerful message. The most prominent is Legal Precedent, establishing a clear and binding rule for a specific social situation, which serves as a model for ethical conduct within the covenant community. This is profoundly reinforced by Divine Mandate, as the command is presented not merely as human wisdom but as a direct instruction from God, underscored by the weighty phrase "before the LORD thy God." The verse also utilizes Conditional Blessing, implying that the act of returning the pledge will result in the borrower's blessing upon the lender, and more significantly, in the lender's act being counted as righteousness by God. This provides a powerful spiritual and social incentive for compliance. Furthermore, there is a strong element of Ethical Imperative, where the law is not just about punitive measures for transgression but about actively fostering a just and compassionate society. The specific focus on "raiment" functions as Metonymy, where the part (the garment) stands for the whole (the basic needs, comfort, and dignity of the poor person), emphasizing the profound impact of this seemingly small act. The vivid imagery of the "sun goeth down" creates a sense of urgency and highlights the immediate, practical need.
Theological and Thematic Connections
Deuteronomy 24:13 profoundly illustrates God's character as a compassionate and just sovereign who prioritizes the well-being and dignity of the vulnerable over strict economic gain. This divine concern for the poor and marginalized is a consistent thread throughout Scripture, revealing that true piety is inextricably linked to practical acts of mercy and justice. The declaration that returning the pledge is "righteousness unto thee before the LORD thy God" elevates social ethics to a theological imperative, demonstrating that our treatment of others, especially those in need, directly reflects our relationship with God and is a measure of our faithfulness. This principle serves as a foundational ethic for the covenant community, reminding believers across all ages that genuine faith is active in love and compassion, shaping both individual conduct and societal structures.
Reflection and Application
Deuteronomy 24:13 transcends its ancient context to offer timeless principles for ethical living and compassionate engagement in all societies. It challenges us to examine our own financial practices, business dealings, and personal interactions, asking whether we prioritize human dignity and basic needs over profit, convenience, or legalistic adherence. The verse calls us to an active, not passive, form of righteousness – one that involves tangible acts of mercy and consideration, especially towards those who are struggling or vulnerable. It reminds us that our actions towards others are not unseen by God; indeed, they are weighed and counted as righteousness or its opposite. This compels us to cultivate a heart of empathy, to seek out opportunities to alleviate hardship, and to ensure that our pursuit of justice is always tempered by compassion, reflecting the very character of the God we serve. In a world often driven by self-interest, this ancient law serves as a powerful reminder that true flourishing, both individual and communal, is found in upholding the dignity of every person.
Questions for Reflection
FAQ
Does this law apply only to physical garments, or does it have broader implications for modern financial practices?
While Deuteronomy 24:13 specifically addresses the taking of an outer garment as a pledge, its underlying principle has profound and broad implications for modern financial practices. The law's core intent is to prevent the exploitation and undue hardship of the poor and vulnerable, ensuring that even in debt, their fundamental human dignity and basic needs are protected. In contemporary terms, this could apply to predatory lending practices, excessive interest rates, or collateral requirements that strip individuals of essential assets, such as a home, transportation, or tools necessary for their livelihood, without providing humane alternatives. The spirit of the law calls for ethical lending, compassionate debt collection, and a societal commitment to ensuring that no one is deprived of basic necessities, even when facing financial difficulties. It encourages systems that balance legitimate business interests with a deep concern for human well-being, reflecting God's heart for justice and mercy, and reminding us that our financial dealings are observed before the LORD your God.
Christ-Centered Fulfillment
Deuteronomy 24:13, with its emphasis on compassionate care for the poor and the vulnerable, finds its ultimate fulfillment and deepest expression in Jesus Christ. While not a direct prophecy, this law embodies the very heart of God's character that Jesus perfectly revealed. Jesus consistently championed the cause of the marginalized, healed the sick, fed the hungry, and taught radical generosity, declaring that acts of mercy shown to "the least of these" are considered as acts done to Him directly, as powerfully articulated in Matthew 25:40. He himself became poor for our sake (2 Corinthians 8:9), embodying the ultimate act of self-giving to restore humanity's dignity and provide true spiritual "raiment" for our souls. Through His life, death, and resurrection, Christ fulfilled the righteousness demanded by the law, not merely by adhering to its letter, but by embodying its spirit of sacrificial love and mercy. His new covenant calls believers not just to return a garment, but to actively clothe the naked, feed the hungry, and visit the imprisoned (Matthew 25:35-36), demonstrating a righteousness that flows from a transformed heart and actively seeks the welfare of others, reflecting the boundless compassion of the Lamb of God, who takes away the sin of the world.