Deuteronomy 24:17

KJV

Thou shalt not pervert the judgment of the stranger, [nor] of the fatherless; nor take a widow's raiment to pledge:

KJV (with Strong's)

Thou shalt not pervert {H5186} the judgment {H4941} of the stranger {H1616}, nor of the fatherless {H3490}; nor take {H2254} a widow's {H490} raiment {H899} to pledge {H2254}:

Complete Jewish Bible

"You are not to deprive the foreigner or the orphan of the justice which is his due, and you are not to take a widow's clothing as collateral for a loan.

Berean Standard Bible

Do not deny justice to the foreigner or the fatherless, and do not take a widow’s cloak as security.

American Standard Version

Thou shalt not wrest the justice due to the sojourner, or to the fatherless, nor take the widow’s raiment to pledge;

Commentary

### SUMMARY
Deuteronomy 24:17 is a foundational legal and ethical command within Moses' final address to Israel, strictly prohibiting the perversion of justice for the most vulnerable members of society—the resident alien, the orphan, and the widow. It further forbids the cruel practice of taking a widow's outer garment as a pledge for a loan without returning it by nightfall, thereby safeguarding the dignity and basic survival of those without traditional family or economic support. This verse encapsulates God's unwavering commitment to social equity, compassion, and the protection of the marginalized, reflecting His own righteous character and calling His people to embody His justice.

### CONTEXT
* **Literary Context:** Deuteronomy 24 is part of a larger section (chapters 12-26) detailing specific laws and statutes that govern Israel's life in the Promised Land, serving as an expansion and re-emphasis of the Mosaic Covenant. This particular chapter addresses a diverse array of civil and social regulations, ranging from divorce and remarriage (as seen in [Deuteronomy 24:1-4](/deuteronomy/24-1-4 "Deuteronomy 24:1-4 - Laws on Divorce")) to fair labor practices (addressed in [Deuteronomy 24:14-15](/deuteronomy/24-14-15 "Deuteronomy 24:14-15 - Fair Wages for Hired Servants")) and the treatment of the poor (outlined in [Deuteronomy 24:19-22](/deuteronomy/24-19-22 "Deuteronomy 24:19-22 - Gleaning Laws for the Needy")). Verse 17 stands as a powerful injunction within this legal framework, immediately following commands regarding the fair treatment of hired servants and preceding the broader instruction to leave gleanings for the needy. It reinforces the principle that justice is not merely an abstract concept but must be actively applied to ensure the well-being of all, especially those most susceptible to exploitation.
* **Historical & Cultural Context:** In the ancient Near East, societies were often structured around family and tribal affiliations, which provided the primary means of social and economic security. Individuals outside these established networks—such as the *ger* (resident alien), *yatom* (fatherless/orphan), and *almanah* (widow)—were inherently vulnerable. They lacked land rights, tribal protection, and often, a male head of household to represent them in legal disputes or provide for their sustenance. Legal codes from surrounding cultures sometimes offered limited protections, but Israel's law, as revealed in Deuteronomy, uniquely grounds these protections in God's character and Israel's own history as oppressed sojourners in Egypt (as highlighted in [Deuteronomy 24:18](/deuteronomy/24-18 "Deuteronomy 24:18 - Remember Your Slavery in Egypt")). The "raiment to pledge" refers to the outer garment, which often served as both clothing by day and a blanket by night for the poor. To withhold it overnight from a poor person, especially a widow, was an act of extreme cruelty, effectively denying them basic warmth and dignity, a practice explicitly forbidden elsewhere in the law (for example, in [Exodus 22:26-27](/exodus/22-26-27 "Exodus 22:26-27 - Law on Pledges")).
* **Key Themes:** Deuteronomy 24:17 powerfully articulates several core themes central to the book of Deuteronomy and the broader Old Testament. Firstly, it underscores **Divine Justice for the Vulnerable**, revealing God's profound concern for the marginalized and His demand that His people reflect His righteousness by upholding justice for those who cannot defend themselves. This theme resonates throughout the prophetic literature, where injustice against the poor is a primary indictment (for instance, in [Amos 2:6-7](/amos/2-6-7 "Amos 2:6-7 - Injustice Against the Poor")). Secondly, the verse highlights the **Prohibition of Exploitation**, specifically condemning the abuse of power or economic advantage over the weak. The command regarding the widow's raiment is a poignant example of this, emphasizing compassion over profit and reminding Israel of their covenant obligation to care for one another, especially those in desperate circumstances (compare [Deuteronomy 15:7-11](/deuteronomy/15-7-11 "Deuteronomy 15:7-11 - Lending to the Poor")). Finally, it speaks to the necessity of **Ethical Governance and Society**, establishing a standard for impartial legal systems and moral conduct within the community. The integrity of judges and the compassion of citizens are presented as essential for a society that truly honors God's covenant, ensuring that the vulnerable are not further oppressed but are instead protected and upheld within the legal and social fabric of Israel (see also [Deuteronomy 16:18-20](/deuteronomy/16-18-20 "Deuteronomy 16:18-20 - Appointment of Judges")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Pervert (Hebrew, _nâṭâh'_):** From H5186, meaning "to stretch or spread out; by implication, to bend away (including moral deflection)." In this context, it signifies actively turning aside, distorting, or twisting justice. It implies an intentional act of corruption or bias that deviates from what is right and equitable in a legal proceeding.
* **Stranger (Hebrew, _gêr'_):** From H1616, properly "a guest; by implication, a foreigner; alien, sojourner." This term refers to a non-Israelite who resided within Israelite territory, often lacking the full social and legal protections afforded to native-born citizens. God's law consistently commands special care and protection for the *gêr*, often linking it to Israel's own historical experience as aliens in Egypt.
* **Pledge (Hebrew, _châbal'_):** From H2254, a primitive root meaning "to wind tightly (as a rope), i.e. to bind; specifically, by a pledge." In this verse, it refers to taking an item as collateral for a loan. The prohibition specifically condemns the act of taking a widow's essential outer garment as a pledge and withholding it, thereby causing her severe hardship and denying her basic dignity and survival.

#### Verse Breakdown
* **"Thou shalt not pervert the judgment of the stranger,"**: This clause establishes a fundamental principle of judicial impartiality. It forbids any action within the legal system that would disadvantage the *gêr* (resident alien), who, lacking tribal support or land rights, was particularly vulnerable to unfair rulings or discrimination. Justice must be blind to social status or origin, ensuring equitable treatment for all.
* **"[nor] of the fatherless;"**: Extending the principle of impartiality, this clause specifically includes the *yâthôwm* (orphan, particularly fatherless) as a protected class. Orphans, without a male head of household to represent their interests or provide for them, were highly susceptible to exploitation and legal abuse. The law ensures they receive fair and equitable treatment in all legal matters, recognizing their inherent vulnerability.
* **"nor take a widow's raiment to pledge:"**: This final clause addresses a specific, egregious form of exploitation. It prohibits taking a *beged* (outer garment) from an *ʼalmânâh* (widow) as collateral for a loan and then withholding it, especially overnight. This command goes beyond mere legal fairness, demanding active compassion and preventing an act that would strip an already vulnerable woman of her basic comfort, dignity, and even survival. It underscores God's concern for the practical well-being of the most destitute.

#### Literary Devices
Deuteronomy 24:17 employs several potent **literary devices** to convey its message with clarity and force. The most prominent is **Triadic Structure**, where the listing of the "stranger, fatherless, and widow" comprehensively represents the entire spectrum of the most vulnerable and marginalized in Israelite society. By naming these three specific groups, the law ensures that none are overlooked and that the principle of protecting the weak is universally applied. The verse also utilizes **Negative Imperative** ("Thou shalt not pervert," "nor take"), which is characteristic of Mosaic law, issuing direct and unequivocal commands that leave no room for ambiguity regarding prohibited actions. Furthermore, the phrase "widow's raiment to pledge" functions as a powerful **Metonymy** or **Synecdoche**, where a specific, tangible item (the garment) represents the entire plight and extreme vulnerability of the widow, symbolizing the ultimate act of heartless exploitation. The vividness and specificity of this prohibition serve to highlight the broader principle of compassionate justice and the severe consequences of its violation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 24:17 stands as a profound theological statement about the character of God and the nature of His covenant people. It reveals a God who is inherently just, compassionate, and a defender of the weak, mirroring His own redemptive act of delivering Israel from slavery when they were "strangers" and vulnerable in Egypt. This divine attribute demands that Israel, as God's chosen nation, embody this same justice and compassion in their societal structures and personal interactions. The care for the *gêr*, *yâthôwm*, and *ʼalmânâh* is not merely a social policy but a theological imperative, a tangible expression of their covenant faithfulness and a reflection of God's heart for the marginalized. This principle underscores that true worship extends beyond ritual to include ethical living and active pursuit of righteousness for all, particularly those who lack power or voice.

* [Exodus 22:26-27](/exodus/22-26-27 "Exodus 22:26-27 - Law Regarding Pledges and Garments")
* [Psalm 68:5](/psalms/68-5 "Psalm 68:5 - God as Father to the Fatherless and Defender of Widows")
* [Zechariah 7:10](/zechariah/7-10 "Zechariah 7:10 - Do Not Oppress the Widow, Orphan, Stranger, or Poor")

### REFLECTION AND APPLICATION
Deuteronomy 24:17 remains profoundly relevant for believers today, challenging us to embody God's justice and compassion in a world still marked by systemic inequalities and individual vulnerabilities. It calls us to critically examine how we, both individually and collectively, interact with those on the margins—immigrants, refugees, orphans, single parents, the economically disadvantaged, and anyone lacking a strong support system. This verse compels us to champion social justice, advocating for fair legal processes, equitable economic opportunities, and compassionate social policies that protect the dignity and rights of all people. It also serves as a potent reminder for personal integrity, urging us to avoid any form of exploitation, however subtle, and to extend practical kindness and generosity, especially when dealing with those in desperate circumstances. Our faith is not merely intellectual assent but is demonstrated through tangible acts of love and justice, reflecting the heart of a God who cares deeply for the vulnerable.

#### Questions for Reflection
* **In what ways might "perverting judgment" manifest in our modern society, and how can believers actively resist such perversion?**
* **Who are the "strangers, fatherless, and widows" in our communities today, and what specific steps can we take to advocate for and support them?**
* **How does the prohibition against taking a widow's raiment to pledge challenge our own economic practices and our approach to lending or helping those in financial need?**
* **What does this verse teach us about the connection between our faith and our commitment to social justice?**

### FAQ
**Why does God specifically mention the "stranger, fatherless, and widow" so often in the Old Testament?**

Answer: These three groups—the *gêr* (resident alien), *yâthôwm* (fatherless/orphan), and *ʼalmânâh* (widow)—represented the most vulnerable and unprotected segments of ancient Israelite society. They typically lacked the traditional family, tribal, or land-based support systems that provided security for others. By repeatedly emphasizing their protection, God highlights His own character as a defender of the weak and marginalized. He commands His people to reflect His compassion, remembering their own history as "strangers" in Egypt (e.g., [Deuteronomy 10:18-19](/deuteronomy/10-18-19 "Deuteronomy 10:18-19 - God Loves the Stranger")). This recurring emphasis serves as a litmus test for Israel's faithfulness to the covenant and their ethical integrity.

**How is the command "nor take a widow's raiment to pledge" relevant in a modern context where outer garments are not typically used as collateral?**

Answer: While the specific practice of taking a garment as a pledge is culturally specific, the underlying principle remains profoundly relevant. The "raiment" symbolized a person's most basic necessity for survival and dignity. In modern terms, this command prohibits any form of exploitation that strips the most vulnerable of their essential means of living, their dignity, or their last resort. This could include predatory lending practices, withholding essential services, exploiting desperate workers, or taking advantage of someone's desperate circumstances for personal gain. The spirit of the law calls for compassion, ethical business practices, and a commitment to ensuring that basic human needs are met, especially for those who are most economically or socially disadvantaged (see also [James 2:15-16](/james/2-15-16 "James 2:15-16 - Faith Without Works is Dead")).

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 24:17 finds its ultimate fulfillment in the person and work of Jesus Christ, who perfectly embodies the justice and compassion that the Mosaic Law anticipated. While the Old Testament law exposed humanity's failure to uphold such standards, Christ came not to abolish the law but to fulfill it (as declared in [Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). He consistently championed the cause of the marginalized, spending His ministry among the poor, the sick, the outcast, and those considered "strangers" by society (e.g., His interactions with the Samaritan woman in [John 4:7-42](/john/4-7-42 "John 4:7-42 - Jesus and the Samaritan Woman") or His healing of the Roman centurion's servant in [Matthew 8:5-13](/matthew/8-5-13 "Matthew 8:5-13 - The Faith of the Centurion")). Jesus' parables, such as the Good Samaritan (e.g., [Luke 10:25-37](/luke/10-25-37 "Luke 10:25-37 - The Parable of the Good Samaritan")), redefine "neighbor" to include those outside one's immediate social circle, directly challenging the narrow application of justice. Furthermore, His teaching in [Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Parable of the Sheep and the Goats") explicitly links acts of compassion towards "the least of these"—the hungry, thirsty, stranger, naked, sick, and imprisoned—with service to Himself, revealing the divine identification with the vulnerable. Ultimately, Christ's sacrifice on the cross is the supreme act of justice and compassion, where He, though innocent, bore the judgment due to a fallen humanity, making a way for "strangers" to God to become children of God (e.g., [Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - No Longer Strangers")). The Church, as Christ's body, is called to continue this ministry of justice and mercy, reflecting His heart for the vulnerable in every generation (e.g., [James 1:27](/james/1-27 "James 1:27 - Pure and Undefiled Religion")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 16:19

Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous.

Exodus 22:21

Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.

Exodus 22:22

Ye shall not afflict any widow, or fatherless child.

Deuteronomy 27:19

Cursed [be] he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.

Exodus 23:6

Thou shalt not wrest the judgment of thy poor in his cause.

Jeremiah 5:28

They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge.

Isaiah 1:23

Thy princes [are] rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.