You asked

what current social or technological developments risk creating new forms of 'foreigner, fatherless, or widow'?

Adds the setting and its conversation across both testaments.

Deuteronomy 24:17-18

““You shall not deprive the foreigner or the fatherless of justice, nor take a widow’s garment as security; 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 series of laws given to the Israelites through Moses as they prepare to enter the Promised Land. These laws cover various aspects of daily life, aiming to establish a just and compassionate society. These particular verses focus on protecting society's most vulnerable members.

What systems or practices in our modern world might inadvertently create or amplify vulnerabilities similar to those of the foreigner, fatherless, or widow, even if not intentionally?

Then — the setting

This passage comes from the book of Deuteronomy, likely compiled and shaped over centuries, with its final form probably dating to the 7th or 6th century BCE, during or after the time of King Josiah's reforms or the Babylonian exile. It addresses the covenant community of Israel, reminding them of their identity as a people liberated from slavery in Egypt. The 'foreigner' (ger), 'fatherless' (yatom), and 'widow' (almanah) were specific categories of people who lacked traditional family, land, or legal protections in ancient Israelite society, making them highly susceptible to exploitation and injustice. Their vulnerability was not just economic but social and legal, as they often lacked a male head of household or tribal affiliation to represent them in legal disputes or secure their inheritance and livelihood.

Across the Testaments

The Old Testament, particularly the Law and Prophets, consistently champions the cause of the vulnerable, making protection for the 'foreigner, fatherless, and widow' a core measure of Israel's faithfulness to God's covenant. This theme continues into the New Testament, where Jesus frequently identifies with the marginalized and commands his followers to care for the 'least of these' (Matthew 25:31-46). The early Christian community, as described in Acts, also demonstrated practical care for widows. Both testaments understand that true worship and righteousness are inseparable from social justice and compassion for those on the fringes, extending the concern from specific ancient categories to a broader principle of aiding anyone lacking support.

Keep thinking

Read alongside it

Exodus 22:21-22
Commanding compassion for foreigners and warning against afflicting widows and orphans, with consequences.
Isaiah 1:17
Calling for justice for the oppressed, defending the fatherless, and pleading for the widow as a sign of true worship.
James 1:27
Defining pure and undefiled religion as caring for orphans and widows in their distress and keeping oneself unstained by the world.

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