Deuteronomy 10:18

He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(18) And loveth the stranger, in giving him food and raiment.—An inclusive expression. The whole substance of Jacob our father was included in the prayer for this. “If God will . . . give me bread to eat and raiment to put on” (Rashi).

Benson Commentary

Deuteronomy 10:18. The judgment of the fatherless — He is so far from disregarding those who are unbefriended, that he regards them the more on that account, takes their case under his special cognizance, and is particularly displeased with those who injure and oppress them. Nay, he executes their judgment, pleads their cause, and maintains their right against their potent adversaries, and therefore he expects that you should do so too. Even the compassion which he has implanted in the human breast for the oppressed and destitute, and which is his voice to men, calling upon them to protect the orphan, to assist the widow, and to relieve the necessitous, is one evidence, among many others, that he espouses their cause.

Matthew Henry's Concise Commentary

10:12-22 We are here taught our duty to God in our principles and our practices. We must fear the Lord our God. We must love him, and delight in communion with him. We must walk in the ways in which he has appointed us to walk. We must serve him with all our heart and soul. What we do in his service we must do cheerfully, and with good will. We must keep his commandments. There is true honour and pleasure in obedience. We must give honour to God; and to him we must cleave, as one we love and delight in, trust in, and from whom we have great expectations. We are here taught our duty to our neighbour. God's common gifts to mankind oblige us to honour all men. And those who have themselves been in distress, and have found mercy with God, should be ready to show kindness to those who are in the like distress. We are here taught our duty to ourselves. Circumcise your hearts. Cast away all corrupt affections and inclinations, which hinder you from fearing and loving God. By nature we do not love God. This is original sin, the source whence our wickedness proceeds; and the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be; so then they that are in the flesh cannot please God, Ro 8:5-9. Let us, without delay or reserve, come and cleave to our reconciled God in Jesus Christ, that we may love, serve, and obey him acceptably, and be daily changed into his image, from glory to glory, by the Spirit of the Lord. Consider the greatness and glory of God; and his goodness and grace; these persuade us to our duty. Blessed Spirit! Oh for thy purifying, persevering, and renewing influences, that being called out of the state of strangers, such as our fathers were, we may be found among the number of the children of God, and that our lot may be among the saints.

Barnes' Notes on the Bible

On "circumcision" see Genesis 17:10. This verse points to the spiritual import of circumcision. Man is by nature "very far gone from original righteousness," and in a state of enmity to God; by circumcision, as the sacrament of admission to the privileges of the chosen people, this opposition must be taken away ere man could enter into covenant with God. It was through the flesh that man first sinned; as it is also in the flesh, its functions, lusts, etc., that man's rebellion against God chiefly manifests itself still. It was fitting therefore that the symbol which should denote the removal of this estrangement from God should be worked in the body. Moses then fitly follows up the command "to circumcise the heart," with the warning "to be no more stiff-necked." His meaning is that they should lay aside that obduracy and perverseness toward God for which he had been reproving them, which had led them into so many transgressions of the covenant and revolts from God, and which was especially the very contrary of that love and fear of God required by the first two of the Ten Commandments. The language associated with circumcision in the Bible distinguishes the use made of this rite in the Jewish religion from that found among certain pagan nations. Circumcision was practiced by some of them as a religious rite, designed (e. g.) to appease the deity of death who was supposed to delight in human suffering; but not by any, the Egyptians probably excepted, at all in the Jewish sense and meaning.

The grounds on which circumcision was imposed as essential by the Law are the same as those on which Baptism is required in the Gospel. The latter in the New Testament is strictly analogous to the former under the Old; compare Colossians 2:11-12.

Jamieson-Fausset-Brown Bible Commentary

16. Circumcise therefore the foreskin of your heart—Here he teaches them the true and spiritual meaning of that rite, as was afterwards more strongly urged by Paul (Ro 2:25, 29), and should be applied by us to our baptism, which is "not the putting away of the filth of the flesh, but the answer of a good conscience toward God" [1Pe 3:21].

Matthew Poole's Commentary

Execute the judgment, i.e. plead their cause, and give them right against their more potent adversaries, and therefore he expects you should do so too.

Gill's Exposition of the Entire Bible

He doth execute the judgment of the fatherless and widow,.... Who have none to help them, and whose patron and defender he is, and will do them justice himself, and take care that it is done them by others, or avenge their injuries, for he is a Father of the fatherless, and a judge of the widow, in his holy habitation; Psalm 68:5.

and loveth the stranger, in giving him food and raiment; one that is in a foreign country, at a distance from his native land, and destitute of friends; such God in his providence takes care of, and expresses his love and kindness to, by giving them the necessaries of life, food, and raiment.

Geneva Study Bible

He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

18. fatherless, widow, and stranger] i.e. the foreigner sojourning in Israel. See on Deuteronomy 24:17. The three are combined there and in Deuteronomy 24:19-21, also in Exodus 22:21-22.

Pulpit Commentary

Verses 18, 19. - As the impartial and incorruptible Judge, God executes the judgment of the fatherless and widow, vindicates the right of the defenseless (Psalm 68:6; Psalm 146:9); and as the God of the whole earth, he loveth the stranger, helpless, and it may be oppressed, and giveth him food and raiment. Following him, Israel, as his people, were to be benevolent to the stranger, inasmuch as they themselves had been strangers in Egypt, and knew by experience what it was to be a stranger (cf. Exodus 22:20; Leviticus 19:33, 34). They were to love the stranger as God loves him, by relieving his necessities (cf. James 2:15, 16). Deuteronomy 10:18

Keil and Delitzsch Biblical Commentary on the Old Testament

As such, Jehovah does justice to the defenceless (orphan and widow), and exercises a loving care towards the stranger in his oppression. For this reason the Israelites were not to close their hearts egotistically against the stranger (cf. Exodus 22:20). This would show whether they possessed any love to God, and had circumcised their hearts (cf. 1 John 3:10, 1 John 3:17).