The resident alien, the fatherless, and the widow in Deuteronomy: The priority of relationship with Israel's God for social benevolence

The source, form and tradition critical approaches to the Pentateuch have also been applied to the laws commanding just and charitable treatment for the resident alien, fatherless (orphan), and widow. These studies have concluded that these laws were incorporated into the Israel's legal corpus as a result of various sociological changes during the course of the divided monarchy, exile, and restoration in Israel. The breakdown of clan and family support structures during the monarchy period coupled with an influx of foreign immigrants led to the juxtaposition of the three groups first in Deuteronomy. The need to define Israel using exclusively religious categories as opposed to political categories in the exilic and postexilic periods led to the usage pattern in Leviticus which mentioned the resident alien in contexts with the poor or the native Israelite.;The present study investigates the unity of the laws using a canonical perspective. Beginning with a study of the group in the ancient Near Eastern legal materials left by kings, the widow and fatherless were most likely to be abused because they lacked legal representation by a male family member as opposed to some sociological reason. This perspective is embraced in the Pentateuch as well. The need to protect this disenfranchised group, which includes the resident alien, would have arisen very early in Israel's history, and that marks the point for the introduction of the laws.;The canonical perspective indicates that proper treatment of this group is motivated by respect for Yahweh. The structure of Deuteronomy as a suzerain-vassal treaty with laws incorporated in it suggests this motivation. The specific laws themselves indicate it in that they appeal solely to the character of the individual to make them work. Motive clauses attached to the laws indicate respect for Yahweh produces obedience. The major provisions forbid Israelites from charging interest on loans, provide gleaning rights, and charge judicial officials to respect the rights of the disenfranchised in Israel. The book of Ruth operates as a test case showing that good social ethics are motivated by theological concerns.