Deuteronomy 10 18

Deuteronomy 10:18 kjv

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

Deuteronomy 10:18 nkjv

He administers justice for the fatherless and the widow, and loves the stranger, giving him food and clothing.

Deuteronomy 10:18 niv

He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing.

Deuteronomy 10:18 esv

He executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing.

Deuteronomy 10:18 nlt

He ensures that orphans and widows receive justice. He shows love to the foreigners living among you and gives them food and clothing.

Deuteronomy 10 verses

Deuteronomy 10 18 Meaning

Deuteronomy 10:18 declares the compassionate and just character of God, stating that He actively champions the cause of the most vulnerable and marginalized in society. He does not merely judge impartially but intervenes to protect and provide for those who cannot defend themselves—specifically, the fatherless and widows, who are socially and economically unprotected, and the sojourner (foreigner) living within their midst. God's profound love for the sojourner is tangibly expressed through His provision of essential needs like food and clothing. This verse highlights God's attributes as a righteous Judge and a loving Provider, setting the divine example for Israel's own conduct.

Deuteronomy 10 18 Context

Deuteronomy 10 is part of Moses' second speech to Israel on the plains of Moab, prior to their entry into the Promised Land. This chapter immediately follows Moses' retelling of the covenant renewal after Israel's sin with the golden calf (Deut 9-10:11). Verses 12-22 encapsulate the heart of Moses' message: the true demands of God, following a reminder of God's awesome power and singular deity (Deut 10:17). After reiterating God’s greatness and impartiality (Deut 10:17 – "God of gods and Lord of lords...who shows no partiality"), verse 18 specifically describes how this supreme and just God acts in favor of the vulnerable. It forms a critical bridge from God’s inherent character to Israel’s expected behavior, directly preceding the command for Israel to "circumcise their hearts" and to "love the sojourner" themselves because God does (Deut 10:16, 19). The passage emphasizes that worship of Yahweh involves both inner commitment and outward social justice. Historically and culturally in the Ancient Near East, fatherless, widows, and sojourners were without a male family protector or land, rendering them extremely vulnerable. God's special care for these groups set His character apart from the often indifferent or oppressive deities of surrounding nations, constituting an indirect polemic against their systems.

Deuteronomy 10 18 Word analysis

• He executes justice (וְעֹשֶׂה מִשְׁפַּט v'oseh mishpat):

  • He executes (וְעֹשֶׂה v'oseh): From the root ’asah, meaning "to do, make, perform, accomplish." It signifies an active, deliberate, and sustained work, not passive observation. God is engaged.
  • justice (מִשְׁפַּט mišpāṭ): This term implies not merely judicial judgment or verdict, but rather "what is right," "righteous rule," or "doing what is just." It encompasses fair governance, ethical conduct, and actively upholding the rights of the wronged. Here, it is God's proactive intervention to rectify wrong and ensure fairness for those without power or voice.

• for the fatherless (יָתוֹם yatôm):

  • Refers to children who have lost their father, often the primary provider and protector in ancient patriarchal societies. They are exceptionally vulnerable to exploitation, poverty, and loss of inheritance.

• and the widow (וְאַלְמָנָה v'almanah):

  • A woman who has lost her husband. In societies where a woman's economic and social status was often tied to her husband, widows faced immense hardship, potential destitution, and lacked male representation in legal matters.

• and loves (וְאֹהֵב v'ohev):

  • From the root ’ahav, "to love." This is a deep affection, care, and covenantal commitment that translates into tangible action. It denotes God's relational commitment, not just an abstract principle.

• the sojourner (גֵּר ger):

  • Refers to a resident alien, a foreigner who lives in Israelite territory but lacks the tribal land inheritance or full societal standing of native-born Israelites. They were dependent on the host community and particularly susceptible to exploitation and discrimination, having no clan to advocate for them.

• giving him (לָתֶת־לֹוֹ latet-lo):

  • Emphasizes God's active role as provider. This is not passive permission, but direct, intentional giving.

• food and clothing (לֶחֶם וְשִׂמְלָה lehem v'simlah):

  • Represent basic necessities of life. This phrase signifies a comprehensive provision for survival and dignity. It demonstrates that God's love is concrete and practical, meeting fundamental needs.

Words-group by words-group analysis:

• "He executes justice for the fatherless and the widow": This highlights God's role as a proactive and protective Judge, intervening specifically on behalf of those without social standing or power. His justice isn't merely punitive but redemptive and supportive of the oppressed.
• "and loves the sojourner, giving him food and clothing": This distinct phrasing emphasizes God's tender affection (love) combined with tangible, practical provision (food and clothing) for the outsider. This sets a precedent for Israel to welcome and care for foreigners, rooted in God's own example and often, their shared experience as sojourners in Egypt (Deut 10:19). This showcases that God's love translates directly into meeting practical, life-sustaining needs.
• The triad: "fatherless, widow, sojourner": These three groups are frequently mentioned together in Old Testament law and prophecy as the classic examples of the vulnerable and marginalized in Israelite society who depend on divine and communal compassion for their welfare. Their inclusion signifies a comprehensive concern for all who are deprived of protection, resources, or advocacy.

Deuteronomy 10 18 Bonus section

The active concern for the "fatherless, widow, and sojourner" (sometimes joined by "the poor") is one of the most consistent ethical mandates throughout the Old Testament law and prophetic literature. It reflects a core principle of divine justice known as mishpat v'tzedaqah (justice and righteousness), where righteousness is not merely legal adherence but ethical conduct, especially for the oppressed. This principle is distinct in Ancient Near Eastern religions where divine concern for the weak was not a primary feature. Moses explicitly grounds Israel's obligation to care for the sojourner in their own history of being sojourners and slaves in Egypt (Deut 10:19), urging empathy derived from shared experience. This highlights that compassion for the vulnerable is not merely charity but an embodiment of God's very nature and a direct response to His grace in Israel's own liberation. The call for Israel to "circumcise their hearts" (Deut 10:16) implies an inward spiritual transformation that outwardly manifests in actions of justice and love towards the vulnerable, making social ethics an integral part of covenant fidelity.

Deuteronomy 10 18 Commentary

Deuteronomy 10:18 profoundly reveals the character of Yahweh. Following the declaration of His absolute sovereignty and impartiality in verse 17, this verse explains how such a magnificent God exercises His power: by actively caring for the most helpless. He doesn't merely acknowledge their plight but executes justice—meaning He actively intervenes to uphold the rights and ensure the well-being of the fatherless and widows, who are socially and legally unprotected. Furthermore, His relationship with the sojourner (foreigner) is marked by love, an emotion that translates into direct provision of life's basic necessities like food and clothing. This attribute of divine compassion for the marginalized serves as the foundation for the ethical demands placed upon Israel: because their God is just and loves the vulnerable, they too must reflect this divine character in their society. It calls for more than charity; it calls for justice and inclusive love. This theological truth underscores that true piety involves not only worship of God but also compassionate action towards fellow humans, especially those on the fringes. For instance, just as God provided for Israel in the wilderness, His love extends to the foreigner among them, expecting similar treatment from His covenant people.