Exodus 22:26

KJV

If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down:

KJV (with Strong's)

If thou at all {H2254} take {H2254} thy neighbour's {H7453} raiment {H8008} to pledge {H2254}, thou shalt deliver {H7725} it unto him by {H5704} that the sun {H8121} goeth down {H935}:

Complete Jewish Bible

If you take your neighbor's coat as collateral, you are to restore it to him by sundown,

Berean Standard Bible

If you take your neighbor’s cloak as collateral, return it to him by sunset,

American Standard Version

If thou at all take thy neighbor’s garment to pledge, thou shalt restore it unto him before the sun goeth down:

Commentary

### SUMMARY
Exodus 22:26 presents a specific legal injunction within the Mosaic Law, mandating that if an Israelite takes a neighbor's outer garment as collateral for a loan, it must be returned before sundown. This seemingly simple command reveals profound theological truths about God's compassionate character, His concern for the vulnerable and economically disadvantaged, and His desire to establish a just and merciful society where basic human dignity and survival needs are prioritized over financial gain or legalistic adherence to contracts.

### CONTEXT
* **Literary Context:** Exodus 22:26 is situated within the "Book of the Covenant" (Exodus 20:22-23:33), a collection of laws that elaborate upon and apply the principles of the Ten Commandments to the daily life of ancient Israel. Specifically, it falls within a section addressing various civil and social regulations concerning property rights, personal injury, and ethical conduct. Preceding verses deal with theft, property damage, and personal responsibility, while following verses address the treatment of aliens, widows, and orphans, as well as general principles of justice and integrity. This particular law regarding pledges demonstrates how the broad ethical commands, such as "You shall not steal" or "You shall love your neighbor as yourself," are concretized into practical, compassionate legislation designed to protect the most vulnerable members of society.
* **Historical & Cultural Context:** In ancient Israel, the outer garment (Hebrew: *simlah* or *salmah*) was not merely an item of clothing but a multi-functional and often indispensable possession, especially for the poor. During the day, it served as a cloak for protection from the sun or elements, and crucially, at night, it functioned as a blanket against the cold desert temperatures. For many, it was their only covering. The practice of taking a "pledge" (Hebrew: *ḥaval*) was a common and legitimate form of collateral for a loan. However, this law in [Exodus 22:26](/exodus/22-26 "Exodus 22:26 - The Law of the Returned Pledge") and reiterated in [Deuteronomy 24:12-13](/deuteronomy/24-12 "Deuteronomy 24:12-13 - The Law of the Pledge") highlights the potential for exploitation. Without this garment, a poor person would be exposed to the elements, risking illness or even death. The divine command to return it by sundown underscores a deep understanding of the daily struggles of the poor and a proactive measure to prevent their basic needs from being compromised, even in legitimate financial dealings. This reflects a societal value where human well-being often superseded strict property rights when the most vulnerable were concerned.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Raiment (Hebrew, _śimlāh'_):** This term refers specifically to the outer garment or cloak, which was typically a large, rectangular piece of cloth that could be wrapped around the body. As noted in the historical context, it served as both daywear and a night covering, making it an essential item for survival, particularly for the poor who might not possess other blankets or shelters. Its importance underscores the severity of its retention overnight.
* **Pledge (Hebrew, _ḥāval'_):** This verb means "to take as a pledge" or "to receive as security." It implies a legitimate transaction where an item is given as collateral for a loan. The law does not forbid taking a pledge, acknowledging the lender's right to security, but rather regulates the *manner* in which certain pledges are held, especially those essential for the borrower's well-being.
* **Goeth down (Hebrew, _bô’_):** Referring to the setting of the sun, this phrase establishes a precise and non-negotiable deadline. The immediacy of the return requirement emphasizes the urgency of the borrower's need for the garment for protection against the night's cold. It highlights that even a temporary deprivation of an essential item is considered an injustice.

#### Verse Breakdown
* **"If thou at all take thy neighbour's raiment to pledge":** This clause acknowledges the common and permissible practice of taking a garment as collateral for a loan. The repetition implied by "at all take" (a Hebrew infinitive absolute construction) emphasizes the certainty of such an action occurring. It sets the condition under which the subsequent command applies.
* **"thou shalt deliver it unto him by that the sun goeth down:":** This is the core command, a direct and unconditional imperative. It mandates the return of the pledged outer garment to the borrower before nightfall. The phrase "by that the sun goeth down" establishes a strict deadline, emphasizing the critical need for the garment as a night covering, particularly for the poor who would otherwise be exposed to the cold. This command places a clear ethical boundary on the lender's rights, prioritizing the borrower's basic human needs and dignity.

#### Literary Devices
The passage employs **Legal Precedent**, setting a specific case law that illustrates a broader principle of justice and compassion within the Israelite legal system. The precise wording and clear command demonstrate the **Didactic** purpose of the law, instructing the community on righteous conduct. There is also an element of **Symbolism** present; the garment, while literal, also symbolizes the basic human dignity and right to protection that even the poorest members of society should retain. The law itself is an expression of divine **Anthropomorphism**, as God, through His legislation, demonstrates a human-like concern and empathy for the vulnerable, actively intervening to protect their well-being.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 22:26 powerfully reveals God's character as a compassionate and just sovereign who actively legislates for the protection of the vulnerable within His covenant community. This law is not merely a practical regulation but a profound theological statement about the sanctity of human life and dignity, even in the context of economic hardship. It underscores the principle that the pursuit of justice and mercy must always temper financial transactions, preventing exploitation and ensuring that basic human needs are met. God's concern for the economically disadvantaged is a recurring theme throughout the Old Testament, demonstrating that true righteousness extends beyond ritual observance to encompass social responsibility and ethical treatment of one's neighbor.

* [Deuteronomy 24:12-13](/deuteronomy/24-12 "Deuteronomy 24:12-13 - The Law of the Pledge Repeated")
* [Leviticus 19:18](/leviticus/19-18 "Leviticus 19:18 - Love Your Neighbor as Yourself")
* [Psalm 68:5](/psalms/68-5 "Psalm 68:5 - God, Father of the Fatherless")

### REFLECTION AND APPLICATION
While modern financial systems differ vastly from ancient Israel, the timeless ethical principles embedded in Exodus 22:26 remain profoundly relevant for believers today. This verse challenges us to cultivate a deep empathy for those in vulnerable economic situations, prompting us to examine our own financial practices and societal structures. It calls us to prioritize human dignity and basic needs over profit or rigid contractualism, advocating for and engaging in just and humane lending and business practices that do not exploit desperation. We are reminded that our faith demands not just personal piety but also active social responsibility, reflecting God's own compassionate heart for the poor and marginalized in every interaction. This law serves as a foundational reminder that true righteousness involves not just ritual observance but also genuine social responsibility and a heart for the poor.

#### Questions for Reflection
* **How does this ancient law challenge my modern understanding of financial ethics and social responsibility?**
* **In what ways might I, or my community, inadvertently exploit or neglect the basic needs of the vulnerable in economic interactions today?**
* **How can I practically demonstrate compassion and mercy in my financial dealings, mirroring God's character as revealed in this passage?**
* **What societal structures or practices exist today that are analogous to the "retaining of the raiment overnight," and how can I advocate for change?**

### FAQ

**Why was the outer garment so important in ancient Israel?**

Answer: The outer garment, or cloak (*simlah*), was crucial because it served multiple functions. During the day, it provided protection from the sun and elements. More importantly, for the poor, it was often their only covering at night, serving as a blanket to protect against the cold desert temperatures. Losing it overnight meant risking exposure, illness, or even death, making its temporary retention a matter of life and death for the most vulnerable. This is why the law in [Exodus 22:26](/exodus/22-26 "Exodus 22:26 - The Law of the Returned Pledge") and [Deuteronomy 24:12-13](/deuteronomy/24-12 "Deuteronomy 24:12-13 - The Law of the Pledge Repeated") specifically mandates its return by sundown.

**Does this law forbid taking collateral for loans?**

Answer: No, the law does not forbid taking collateral or a "pledge" (*ḥaval*) for a loan. It acknowledges that taking security for a debt was a legitimate practice in ancient Israel. Instead, [Exodus 22:26](/exodus/22-26 "Exodus 22:26 - The Law of the Returned Pledge") places a specific ethical boundary on *what kind* of collateral can be held and *for how long*. It ensures that essential items, particularly those necessary for a person's basic survival and dignity, cannot be held overnight, thereby preventing exploitation and demonstrating God's compassionate concern for the borrower's well-being.

### CHRIST-CENTERED FULFILLMENT
Exodus 22:26, with its profound emphasis on compassion for the vulnerable and the prioritization of human dignity over material gain, finds its ultimate fulfillment and perfect embodiment in Jesus Christ. While not a direct prophecy, this law reflects the very heart of God's character, a character perfectly revealed in Christ. Jesus consistently demonstrated radical compassion for the poor, the sick, and the marginalized, not merely through legislation but through His active ministry of healing, teaching, and self-sacrifice. He taught His followers to go beyond the letter of the law, emphasizing the spirit of love and mercy (e.g., [Matthew 5:7](/matthew/5-7 "Matthew 5:7 - Blessed are the Merciful") and [Matthew 25:31-46](/matthew/25-31 "Matthew 25:31-46 - The Judgment of the Nations")). The Old Testament law, like the command to return the raiment, exposed the human need for a righteousness that could not be achieved through mere legal adherence. Christ, as the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), fulfilled the law's demands perfectly, not only by living a life of perfect compassion but by offering Himself as the ultimate "pledge" for humanity's sin, securing our salvation without exploiting our vulnerability. His sacrifice on the cross, a demonstration of ultimate self-giving love, ensures that our spiritual "covering" is never taken away, but rather eternally provided through His grace, echoing the divine concern for protection and provision seen in this ancient law. He is the one who truly covers our nakedness and provides for our deepest needs, both physical and spiritual (e.g., [Galatians 3:27](/galatians/3-27 "Galatians 3:27 - Clothed with Christ") and [Philippians 4:19](/philippians/4-19 "Philippians 4:19 - God Will Supply Your Needs")).

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

Proverbs 20:16

¶ Take his garment that is surety [for] a stranger: and take a pledge of him for a strange woman.

Amos 2:8

And they lay [themselves] down upon clothes laid to pledge by every altar, and they drink the wine of the condemned [in] the house of their god.

Deuteronomy 24:6

No man shall take the nether or the upper millstone to pledge: for he taketh [a man's] life to pledge.

Ezekiel 18:16

Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, [but] hath given his bread to the hungry, and hath covered the naked with a garment,

Ezekiel 18:7

And hath not oppressed any, [but] hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;

Proverbs 22:27

If thou hast nothing to pay, why should he take away thy bed from under thee?

Deuteronomy 24:10

When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.