He executes justice for the fatherless and widow, and He loves the foreigner, giving him food and clothing. He executes justiceThe Hebrew root for "executes justice" is "שָׁפַט" (shaphat), which means to judge, govern, or vindicate. In the ancient Near Eastern context, justice was a central aspect of God's character, reflecting His righteousness and fairness. This phrase emphasizes God's active role in ensuring that justice is served, particularly for those who are vulnerable and marginalized. It is a reminder that God's justice is not passive but involves active intervention in the affairs of humanity, aligning with His covenantal promises to protect and uphold the rights of the oppressed. for the fatherless and widow
The "fatherless" (יָתוֹם, yathom) and "widow" (אַלְמָנָה, almanah) were among the most vulnerable groups in ancient Israelite society. Without a father or husband, these individuals lacked a protector and provider, making them susceptible to exploitation and neglect. God's concern for them is a recurring theme throughout Scripture, highlighting His compassion and commitment to social justice. This phrase underscores the divine mandate to care for those who cannot care for themselves, reflecting God's heart for mercy and His call for His people to emulate His character. and loves the foreigner
The term "foreigner" (גֵּר, ger) refers to a resident alien or sojourner, someone who lives among the Israelites but is not native-born. In the ancient world, foreigners often faced discrimination and exclusion. However, God's love for the foreigner is a profound statement of His inclusive nature and His desire for His people to extend hospitality and kindness beyond ethnic and national boundaries. This love is not merely an emotional sentiment but is demonstrated through tangible actions, as seen in the subsequent provision of food and clothing. giving him food and clothing
Providing "food" (לֶחֶם, lechem) and "clothing" (שִׂמְלָה, simlah) are basic necessities for survival and dignity. In the historical context, these provisions were essential for the well-being of individuals who lacked familial support. God's provision of these necessities to the foreigner illustrates His comprehensive care and concern for all aspects of human life. It serves as a model for His people to follow, encouraging them to meet the practical needs of those around them as an expression of divine love and justice. This phrase encapsulates the holistic nature of God's care, addressing both physical and social needs. Persons / Places / Events 1. MosesThe author of Deuteronomy, who is delivering God's laws and commandments to the Israelites. 2. IsraelitesThe chosen people of God, receiving the laws and commandments as they prepare to enter the Promised Land. 3. Fatherless and WidowRepresent vulnerable groups in society who are often marginalized and in need of protection and justice. 4. Foreigner (Sojourner)Non-Israelites living among the Israelites, often without the same rights and protections as native-born citizens. 5. Promised LandThe land of Canaan, which the Israelites are about to enter, where they are to live according to God's laws. Teaching Points God's Heart for JusticeGod is deeply concerned with justice, especially for those who are marginalized. As His followers, we are called to reflect His character by advocating for and supporting the vulnerable in our communities. Love for the ForeignerGod's love extends beyond ethnic and national boundaries. We are called to love and care for those who are different from us, including immigrants and refugees, providing for their needs as God provides for ours. Imitating God's CompassionAs believers, we are to imitate God's compassion by actively seeking ways to support the fatherless, widows, and foreigners. This can be through direct action, support of ministries, or advocacy. Practical FaithOur faith is demonstrated through our actions. Caring for the vulnerable is a tangible expression of our faith and obedience to God's commands. Community ResponsibilityThe community of believers is responsible for ensuring justice and provision for all its members, especially those who cannot fend for themselves. Bible Study Questions 1. How does understanding God's character as a defender of the vulnerable influence your view of justice in today's society? 2. In what ways can you personally or as a church community support the fatherless and widows in your area? 3. How can the command to love the foreigner challenge your perspective on immigration and refugees? 4. What are some practical steps you can take to ensure that your faith is expressed through actions that align with God's heart for justice? 5. How do the teachings in Deuteronomy 10:18 connect with Jesus' teachings in the New Testament about caring for the least of these? Connections to Other Scriptures Psalm 68:5Describes God as a father to the fatherless and a defender of widows, reinforcing His role as a protector of the vulnerable. James 1:27Emphasizes pure and faultless religion as caring for orphans and widows, connecting the Old Testament command to New Testament teaching. Leviticus 19:34Commands the Israelites to love the foreigner as themselves, highlighting the continuity of God's love and justice across the Testaments. Matthew 25:35-40Jesus speaks about caring for the least of these, which includes feeding the hungry and clothing the naked, echoing God's care for the foreigner. People Aaron, Eleazar, Jaakanites, Jakan, Levi, MosesPlaces Beeroth Bene-jaakan, Beth-baal-peor, Egypt, Jotbathah, Moserah, SinaiTopics Alien, Bread, Cause, Child, Clothing, Execute, Executes, Executeth, Fatherless, Foreigner, Giving, Judging, Judgment, Justice, Love, Loves, Loveth, Loving, Mercy, Orphan, Raiment, Shows, Sojourner, Strange, Stranger, Uprightly, WidowDictionary of Bible Themes Deuteronomy 10:18 1085 God, love of
5448 poverty, attitudes to
5480 protection
5504 rights
5730 orphans
5743 widows
5797 bereavement, comfort in
6109 alienation
8792 oppression, God's attitude Deuteronomy 10:12-20 1335 blessing Deuteronomy 10:17-18 1075 God, justice of
1205 God, titles of
5292 defence, divine
5310 exploitation
5882 impartiality Deuteronomy 10:17-19 5023 image of God
6604 acceptance, human Deuteronomy 10:18-19 5963 sympathy
7925 fellowship, among believers Library Election and Holiness
Now, this morning it may be that some of you will not approve of what I have to say. You will remember, however, that I do not seek your approbation, that it will be sufficient for me if I have cleared my conscience concerning a grand truth and have preached the gospel faithfully. I am not accountable to you, nor you to me. You are accountable to God, if you reject a truth; I am accountable to Him if I preach an error. I am not afraid to stand before His bar with regard to the great doctrines which …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860Book iii. The Ascent: from the River Jordan to the Mount of Transfiguration.
{hebrew} In every passage of Scripture where thou findest the Majesty of God, thou also findest close by His Condescension (Humility). So it is written down in the Law [Deut. x. 17, followed by verse 18], repeated in the Prophets [Is. lvii. 15], and reiterated in the Hagiographa [Ps. lxviii. 4, followed by verse 5].' - Megill 31 a. …
Alfred Edersheim—The Life and Times of Jesus the Messiah a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is …
Charles Grandison Finney—Systematic Theology Parable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40), …
J. W. McGarvey—The Four-Fold Gospel Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and …
John Cunningham—The Ordinance of Covenanting Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon …
Andrew Murray—With Christ in the School of Prayer Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision B. Jesus Talks with Nicodemus. ^D John III. 1-21. ^d 1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. [Nicodemus is mentioned only by John. His character is marked by a prudence amounting almost to timidity. At John vii. 50-52 he defends Jesus, but without committing himself as in any way interested in him: at John xix. 38, 39 he brought spices for the body of Jesus, but only after Joseph of Arimathæa had secured the body. …
J. W. McGarvey—The Four-Fold Gospel Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament Links Deuteronomy 10:18 NIVDeuteronomy 10:18 NLTDeuteronomy 10:18 ESVDeuteronomy 10:18 NASBDeuteronomy 10:18 KJV
Deuteronomy 10:18 Commentaries
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