Exodus 23:6 · Bible study
Exodus 23:6 Commentary: Justice for the Poor Without Partiality
Hebrew · 9 what the commentators say
Meaning in one sentence
How can God command both not to deny justice to the poor and not to favor them? This study examines the biblical call to impartial judgment.
Research Summary
- Meaning: Do not twist or pervert the legal rights of a poor person who brings a case.
- Key words: taṭṭeh (turn aside, bend), an active, deliberate distortion; ’evyôn, a person in deep need, vulnerable to oppression; mishpaṭ, justice, the rightful legal decision.
- Main debate: How to reconcile this command with the parallel command not to show favoritism to the poor (v.3).
- Theological theme: God’s justice is impartial yet protective of the vulnerable; the case, not the person, determines right.
- Best use: A key text for preaching on biblical justice, court integrity, and the heart of God for the powerless.
Translation Comparison
BSB Berean Standard Bible 2020
You shall not deny justice to the poor in their lawsuits.
WEB World English Bible 2000
“You shall not deny justice to your poor people in their lawsuits.
KJV King James Version 1769
Thou shalt not wrest the judgment of thy poor in his cause.
ASV American Standard Version 1901
Thou shalt not wrest the justice due to thy poor in his cause.
YLT Young's Literal Translation 1898
`Thou dost not turn aside the judgment of thy needy one in his strife;
Darby Darby Bible 1890
Thou shalt not pervert the judgment of thy poor in his cause.
Douay-Rheims Douay-Rheims Bible 1899
Thou shalt not go aside in the poor man's judgment.
Translations in other languages (10 available)
No pervertirás el derecho de tu mendigo en su pleito.
Não perverterás o direito de teu pobre em seu pleito.
Tu ne porteras point atteinte au droit du pauvre dans son procès.
Du sollst das Recht deines Armen nicht beugen in seiner Sache.
Gij zult het recht uws armen niet buigen in zijn twistige zaak.
Non violare il diritto del povero del tuo popolo nel suo processo.
Nie będziesz podwracał sądu ubogiemu twemu w sprawie jego.
Не суди превратно тяжбы бедного твоего.
「不可 在窮人 爭訟的事 上屈枉 正直。
Let no wrong decisions be given in the poor man's cause.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 23:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse prohibits judges from perverting justice against the poor specifically, because of their poverty. Gill phrases it sharply: “his judgment was not to be wrested or perverted, when his cause was good, because of his poverty.” Barnes reads the pair of verses (v.3 and v.6) as complementary: the judge must “defend the poor against the oppression of the rich,” while the witness must not let pity “tempt him to falsify evidence.” Keil and Delitzsch note that the command follows naturally from the prohibitions in vv.1, 3: do not follow a crowd to evil, do not favor the poor in a bad cause, and equally do not deprive the poor of justice in a good cause. The Hebrew verb taṭṭeh (turn aside, pervert) implies active distortion of a legal decision. A poor person’s lawsuit is to be judged on its merits, not weighted by the litigant’s social standing. Calvin adds the wider context that the law aims to cultivate a heart of mercy and impartiality; kindness to an enemy’s donkey (vv.4, 5) flows from the same root as fair treatment of the poor in court.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Balanced impartiality: The commands in vv.3 and 6 together teach that neither poverty nor wealth should affect a judgment; the case alone matters.
- Protective justice: Some emphasize that because the poor are already disadvantaged, judges must ensure they are heard, not treated equally without addressing obstacles.
- Narrow judicial context: These verses apply specifically to courtroom settings, not to every social or economic interaction.
What is clear: All Christians agree that God condemns perverting the justice due to a poor person, and that impartial judgment is a divine requirement.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Impartiality toward the poor | Christians agree that God forbids discriminating against the poor in legal settings. | Some traditions emphasize that this requires the state to actively defend the poor; others warn that such defense can become favoritism if not based on the merits of the case. |
| The verb 'wrest' or 'turn aside' | All translate the Hebrew <em>nāṭāh</em> as a deliberate perversion of justice. | Whether the prohibition is only for judges or extends to witnesses and ordinary citizens. Most commentators see it addressed to judges, but the context includes witnesses (v.1, 2). |
| Relationship to v.3 | Both verses seek impartial judgment. They are not contradictory. | How to apply both in practice: does protecting the poor from injustice ever require special consideration, or must the judge ignore poverty entirely? |
| Application in modern courts | The principle applies beyond ancient Israel: judicial systems must serve all equally. | Whether this verse mandates specific policies (e.g., legal aid for the poor) or is a general ethical principle open to different implementations. |
Historical & Cultural Context
Ancient Near Eastern justice systems were notoriously vulnerable to bribery and influence. The Cambridge Bible notes that “the maladministration of justice is, and always has been, a crying evil among Oriental nations; and the poor, especially, are rarely able to get their rights.” In Israel, most legal disputes were settled at the city gate by a panel of elders or appointed judges. Without a formal police or public prosecutor, the system relied heavily on witnesses and the integrity of the judges. A poor person could easily be silenced, unable to pay a bribe, lacking social connections, fatigued by the process. That is why God’s law repeatedly protects the vulnerable: the orphan, the widow, the alien (Exodus 22:21, 24; Deuteronomy 27:19).
Verse 6 stands at the end of a cluster of judicial commands (Exodus 23:1, 9). The judges were drawn from the community, often men of means who might naturally sympathize with other property owners. The command uses the possessive “your poor” (Gill: “very emphatic… of the same flesh and blood with them, of the same nation and religion”), reminding the judge that the poor person is not an outsider but a fellow covenant member. The word for poor here, ’evyôn, denotes someone in deep need, subject to oppression and dependent on God for deliverance. To “turn aside” (nāṭāh) his justice was to bend the law away from its straight course, making the courtroom a place of further injury rather than refuge.
Literarily, verses 4, 5 about helping an enemy’s donkey may seem like a separate topic. But Calvin suggests those verses serve as a practical training ground: if you must show kindness to your enemy’s animal, how much more must you give fair treatment to your brother’s legal cause, even when he is poor and you are tempted to neglect him.
Textual Notes
The consulted sources note no significant variants for Exodus 23:6. The Hebrew text is stable across the manuscript tradition. The verse reads consistently in all major witnesses.
Reception History
This verse has been read throughout church history as part of the moral law binding on all people. Early church fathers cited it to challenge partiality in Christian judges and to urge care for the poor. The Reformers, Calvin among them, saw it as a continuing demand for integrity in civil government. During the modern era, the verse has been used in campaigns for legal aid and against systemic bias. At the same time, careful interpreters have always read it alongside verse 3, maintaining the balance: justice is not swayed by status, whether high or low.
Preaching This Verse
Three-point outline
- God’s law protects the vulnerable , The command singles out the poor because they are most easily denied justice. The judge’s role is to guard the weak from oppression.
- Impartiality cuts both ways , Verse 6 balances verse 3. Favoritism toward the rich is wrong; favoritism toward the poor is also wrong. The case alone must decide.
- Justice begins in the heart , The same God who commands kindness to an enemy’s donkey commands fairness in the courtroom. Our treatment of the vulnerable reveals our love for God.
Five-point outline
- The context: a series of laws for judges and witnesses (vv.1, 9)
- The tension: do not favor the poor (v.3) yet do not deny them justice (v.6)
- The resolution: impartial judgment based on the facts of the case, not the status of the person
- The Hebrew verb: taṭṭeh, to turn aside, pervert, bend away from the straight path
- The application for today: how do we treat the poor in our communities, churches, and workplaces?
Illustration hooks
- A rural magistrate faces a case between a wealthy landowner and a tenant farmer. The farmer’s claim is just, but the landowner is a friend. Which way does the scale tip?
- In a church business meeting, a motion is proposed that would help a struggling family but inconvenience many. Someone objects: “We have to be fair to everyone.” Is fairness always neutral?
- A parent disciplines two children: one is honest and one has a history of lying. The temptation is to assume the honest child is right. Is that justice or partiality?
Questions your congregation is asking
- Does God want us to treat everyone exactly the same, or to give extra help to the poor?
- How do we apply this in a society where the legal system itself is often biased?
- What does this verse mean for how we vote on laws that affect the poor?
Leading a Discussion
This small-group guide explores the tension between two verses from Exodus 23. Verse 3 commands “You shall not favor a poor man in his cause,” and verse 6 commands “You shall not deny justice to your poor people in their lawsuits.” How can both be true? What does biblical impartiality look like in practice?
Discussion questions
- Read Exodus 23:1, 9 aloud. What do you notice about the pattern of commands? Who are they directed to?
- Why do you think God gives a separate command about the poor (v.6) after already forbidding favoritism toward the poor (v.3)?
- The Hebrew word for “poor” in v.6 is ’evyôn, someone in deep need. How does that shape your understanding of the command?
- Gill calls “thy poor” an emphatic phrase, meaning the poor person belongs to the same covenant community. How does that personal connection affect the judge’s responsibility?
- Compare Exodus 23:6 with Leviticus 19:15. What do these verses together teach about impartial judgment?
- Barnes says the judge’s role is to “defend the poor against the oppression of the rich,” while the witness must not let pity falsify evidence. How might these two roles come into conflict in a real case?
- In your daily life, where do you face the temptation to favor someone because they are poor (out of pity) or because they are rich (out of advantage)? How can you seek true impartiality?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 23:2 | “You shall not follow a crowd to do evil. You shall not testify in court to side with a multitude to pervert justice. |
| Exodus 23:3 | You shall not favor a poor man in his cause. |
| Leviticus 19:15 | “‘You shall do no injustice in judgment. You shall not be partial to the poor, nor show favoritism to the great; but you shall judge your neighbor in righteousness. |
| Deuteronomy 16:19 | You shall not pervert justice. You shall not show partiality. You shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. |
| Deuteronomy 27:19 | ‘Cursed is he who withholds justice from the foreigner, fatherless, and widow.’ All the people shall say, ‘Amen.’ |
| II Chronicles 19:7 | Now therefore let the fear of Yahweh be on you. Take heed and do it; for there is no iniquity with Yahweh our God, nor respect of persons, nor taking of bribes.” |
| Job 31:13 | “If I have despised the cause of my male servant or of my female servant, when they contended with me, |
| Job 31:21 | if I have lifted up my hand against the fatherless, because I saw my help in the gate; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke clarifies that the command not to pervert justice for the poor has two sides. You must neither excuse their wrongdoing out of pity nor condemn them when they are in the right. The poor person's judgment is not to be swayed by sentiment either way.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies four distinct commands here, all directed to judges rather than the general public: defend the poor, require clear proof before capital punishment, refuse bribes, and protect foreigners. He notes that the command about foreigners repeats an earlier one but now applies specifically to judges in their official role.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that God commands kindness even to an enemy's animals to drive home how far believers must be from hatred and revenge. This law goes beyond merely restraining the desire for vengeance; it requires actively overcoming an enemy's ill-will through helpful acts, as Christ later taught.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that this passage shifts focus from fairness in giving testimony to fairness in rendering judgment itself. It observes that corrupt courts, especially those that deny justice to the poor, were a persistent evil in ancient Eastern societies, and that this command directly addresses that structural injustice.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that the poor person's legal case must not be overturned or dismissed unjustly. The prohibition targets those in authority who might be tempted to deny a fair hearing to the weak. God's law protects the poor from having their rights stripped away in court.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the emphatic phrase "thy poor" as a call for judges to remember their shared kinship, nationality, and faith with the poor. A poor person's good cause must not be twisted simply because of their poverty, just as a bad cause should not be favored out of misplaced pity. Judges serve under God, who is the ultimate protector of the poor.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch sees these laws as governing mutual obligations among Israelites, with the sabbatical year and Sabbath commands focused not on worship of the Lord but on care for the poor and rest for beasts and slaves. The instruction about an enemy's fallen donkey means giving up the natural human tendency to leave an enemy to his own difficulties.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry catalogs the many sins packed into a single act of bearing false witness: lying, perjury, malice, theft, murder, all hidden under a pretense of justice. He sees it as one of the worst possible crimes because it combines so many evils and drags others into the same guilt.