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how does this passage compare with jesus's own teachings about welcoming the marginalized?

Adds the setting and its conversation across both testaments.

Deuteronomy 24:17-18

““You shall not pervert justice due to the foreigner, or to the fatherless, nor take a widow’s clothing as collateral; but you shall remember that you were a slave in Egypt, and Yahweh your God redeemed you from there. Therefore I command you to do this thing.””

This passage is part of a larger collection of laws given to the Israelites as they prepared to enter the Promised Land. It emphasizes fair treatment and protection for vulnerable groups within their society, reminding them of their own history as marginalized people in Egypt.

What does it mean for a community's past experiences of marginalization to shape its present responsibilities towards others?

Then — the setting

This passage is part of the Deuteronomic law code, likely compiled and shaped over centuries, with its final form attributed to a period around the 7th or 6th century BCE. It addresses the newly forming Israelite society, urging them to establish a just society distinct from the oppressive systems they experienced in Egypt. Foreigners (gerim), fatherless (yatōm), and widows ('almānāh) were the most vulnerable groups in ancient Israelite society, lacking the familial or tribal protections afforded to others. They were often without land or inheritance rights, making them susceptible to exploitation.

Across the Testaments

This passage is from the Old Testament, laying foundational principles for justice and care for the vulnerable. The New Testament, particularly through Jesus's teachings, profoundly affirms and expands upon these themes. Jesus consistently highlighted the plight of the marginalized, often using parables and direct commands to emphasize radical inclusivity and service to 'the least of these' (Matthew 25:40). While Deuteronomy roots its command in Israel's historical experience of slavery, Jesus grounds his teaching in the inherent dignity of every person and the nature of God's kingdom. Both testaments call for active protection of the vulnerable, moving beyond mere charity to systemic justice, but Jesus often pushed further, challenging social norms that created marginalization, rather than just mitigating its effects.

Keep thinking

Read alongside it

Matthew 25:35-40
Jesus identifies himself with the hungry, thirsty, stranger, naked, sick, and imprisoned, stating that serving them is serving him.
Leviticus 19:33-34
This law also commands treating foreigners as native-born, remembering Israel's own experience as foreigners in Egypt.
James 1:27
This New Testament passage defines 'pure religion' as caring for orphans and widows in their distress.

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