Deuteronomy 24:19

Deu_24:19-21

It shall be for the stranger.

Care for others

This beautiful passage speaks of the harvest, of the olive, and of the grape. You say, Well, I am not a farmer, I know nothing of the harvest. Olives do not grow in this cold country. And it is only a few people in England who can grow grapes. What is the meaning of this? I will tell you what it means, because when God tells us to deal in this way with the stranger, and the fatherless, and the widow, He means us to do it. You know what the harvest means. It was the in-gathering of the corn, and you know what that was for--to be made into bread. And you know what bread was for--to give strength. The olive was a symbol of fruitfulness, and the grape typified joy. So that the three things God teaches us here to do, are to give strength and peace and joy to the stranger, the fatherless, and the widow. How can we do that? Turn to Pro_12:25, and let us see how we can do it for the Master. (I am going to take the very lowest thing it is possible for a child of God to do. I am not going to speak to those who can give their hundreds and thousands of pounds and be none the poorer; but let the very poorest of us here today see if we cannot be the means of bringing strength and peace and joy to those who need it.) Heaviness in the heart of man maketh it stoop. We all know that is true. What is going to make it glad? A fifty-pound note? No! But a good word maketh it glad. It is not only the wealth or the riches that God speaks about. Here it is a kind, loving word, a good word, that makes the heart glad. I was thinking only today about the words of the Lord Jesus Christ, and about the works, the miracles of Christ. Why, the Lord Jesus accomplished more by His words than by His miracles. And He wants us to be imitators of Him. When He was here He had no long purse, but He had a kind word for everybody except the self-satisfied, the self-righteous, the Scribes and Pharisees. We too can give these and be none the poorer for it. Turn to Isa_50:4 : The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary. Perhaps you say, Oh, I would like to have the tongue of the learned to show people how clever I am! The Lord Jesus had the tongue of the learned for one purpose, and that was to know how to speak a word in season to him that was weary. Here again it is the word; it is not the power or the miracle. Read also in Col_3:17 : Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him. Has it ever struck you that this is a very strange way of putting it, Whatsoever ye do in word or deed? We may be disposed to think it ought to have been, Whatsoever ye say in word or do in deed. But it is not so: Whatsoever ye do in word or deed. As if God said, Every word you speak for Me is a good work. And what we want is to have the tongue of the learned, to know how to speak a word to those that are weary. If we want to be happy, if we want to be joyful and glad, let us try to make others glad. Let us try to give them strength and peace and joy. The most miserable man here today is the man who lives for self; the happiest man is the one who forgets self, and lives for others. What a sweet thing it is to know that God has told us, Whatsoever ye do in word. Up yonder He is keeping a record of it. (H. Moorhouse.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Deu 24:19-22. It shall be for the stranger — Moses here exhorts them to be mindful of those provisions made for the poor by this law, (Lev 19:9-10; Lev 23:22,) wherein they are ordered not to be over exact in reaping the fruits of their fields and vineyards, but to leave something to be gathered by their poor neighbours. When thou beatest thine olive-tree — As they were wont to do, with sticks, to bring down the olives. It shall be for the fatherless, &c. — Surely nothing can be more just, humane, or merciful, than all these laws here recited.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

When thou cuttest down thine harvest in thy field--The grain, pulled up by the roots or cut down with a sickle, was laid in loose sheaves; the fruit of the olive was obtained by striking the branches with long poles; and the grape clusters, severed by a hook, were gathered in the hands of the vintager. Here is a beneficent provision for the poor. Every forgotten sheaf in the harvest-field was to lie; the olive tree was not to be beaten a second time; nor were grapes to be gathered, in order that, in collecting what remained, the hearts of the stranger, the fatherless, and the widow might be gladdened by the bounty of Providence.

Next: Deuteronomy Chapter 25

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. When thou cuttest down thine harvest] This is an addition to the law, Le 19:9; Le 23:22. The corners of the field, the gleanings, and the forgotten sheaf, were all the property of the poor. This the Hebrews extended to any part of the fruit or produce of a field, which had been forgotten in the time of general ingathering, as appears from the concluding verses of this chapter.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19–22. Of Generosity to the Landless. To the gçr, the orphan and the widow shall be left the gleanings of fields, olive-groves and vineyards. It is interesting that no parallels are found in the earlier legislation of J or E. H, Lev_19:9 f. forbids the full reaping of the corners of the field and gathering of the gleanings (repeated Deu_23:22) and the gleaning of the vines and their fallen fruit; these are for the poor and the gçr. This seems not earlier (Dillm., etc.), but later than D, for the deliberate reservation of the corners is a more developed provision than the allotment of what was left through carelessness. Why D alone includes olives is not clear, except that this agrees with its careful regard of the details of rural life. Both laws sanction an existing practice described in Ruth 2 as dependent on the generosity of the cultivator.

Was there anything more behind it? Attention has been drawn to the fact that some peoples leave the last sheaf on the field under the superstition that it contains the corn-spirit, and being therefore dangerous is easily relinquished to strangers (Frazer, Golden Bough, ii. 171 f., 232 f.). I am told that in the shires of Lincoln and Norfolk it was the practice till 60 or 80 years ago to shape part of a sheaf into a ‘corn-baby’ and to bury it in the field, in order to ensure the next crop. It is possible that in some cases the custom of leaving the gleanings to the poor may have started from such superstitions. But those who see in these the sole origin of the custom ignore the natural promptings of the hearts of simple, peasant peoples to care for the needy. There are no traces of the superstition in D, H or Ruth 2. D’s appeal to the self-interest of the harvesters (that thy God may bless thee, etc.) is rather one of his many illustrations of his favourite principle that obedience to God’s ethical demands will be rewarded by prosperity (cp. Deu_14:29, Deu_15:4 f., 10, 18, Deu_23:20; cp. Deu_17:20). Otherwise the motives of the laws are purely humane and in both sets the humanity is enforced by religious considerations. In D the motive is characteristically gratitude to God (Deu_24:22), in H it is as characteristically the simple fact: I am Jehovah thy God.—The duties enforced are observed at this day in Palestine. ‘The poorest among the people, the widow and the orphan, are not infrequently seen following the reapers’; and ‘the poor are often seen after the gathering in of the crop going from tree to tree and collecting the few olives that may have been left’ (Van Lennep, Bible Lands, etc., 78, 128). ‘It is natural with them not to gather stray ears or to cut all the standing ones which would be looked upon as avarice; every bad act is avoided as much as possible “before the blessing,” as the corn is very often called; the law of Moses … is innate with them. The produce of the gleanings … may enable a widow to have bread enough for the winter’ (Baldensperger, PEFQ, 1907, 19). On the Arabs kindness to the sojourner see Doughty, i. 345.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

When thou cuttest down thine harvest in thy field,.... Whether barley harvest or wheat harvest, when either of them are ripe for cutting, mowing, or reaping, and are cutting down:

and hast forgot a sheaf in the field; Jarchi says the phrase "in the field" is to include standing corn, some of which is forgotten in cutting down, and so is subject to this law as well as a sheaf; and a sheaf claimed by this name is one that is forgotten both by the workman and the owner; if by the one and not by the other, it could not be so called. The canon runs thus (t),"a sheaf which the workmen forget, and not the owner, or the owner forgets, and not the workman, before which the poor stand, or is covered with straw or stubble, is not a forgotten sheaf.''And about this they have various other rules;"a sheaf that is near the gate (of a field), or to an heap (of sheaves), or to oxen, or to instruments, and left, the house of Shammai say it is not to be reckoned a forgotten sheaf; but the house of Hillell say it is;--two sheaves are reckoned forgotten, three are not; a sheaf in which there are two seahs (about a peck and a half), and they leave it, it is not reckoned forgotten (u):"

thou shall not go again to fetch it; which supposes a remembrance of it, or some intelligence about it when at home, and after the field has been cleared, and all carried in but this sheaf; then the owner might not go nor send to fetch it: the beginnings of the rows, they say, show when a sheaf is forgotten, or not; particularly the adverse sheaf, or that over against it, shows it (w); so Jarchi:

it shall be for the stranger; or proselyte; the proselyte of righteousness; of this there is no doubt, but it seems to be for the proselyte of the gate also:

for the fatherless and for the widow; which of them soever should first find it:

that the Lord thy God may bless thee in all the work of thine hands; in the culture of their ground the next year, and give them large and fruitful crops; they either purposely leaving the sheaf for the poor, or however suffer them to take it unmolested when found by them. The Targum of Jonathan is, "that the word of the Lord thy God may bless thee", &c.

(t) Misn. Peah, c. 5. sect. 7. (u) Misn. Peah, c. 6. sect. 2, 5, 6. (w) Ib. sect. 3, 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Forget. The Rabbins say, that both the owner and the labourers must forget the sheaf: but his is a vain subtlety. (Calmet) --- Josephus ([Antiquities?] iv. 8,) is more agreeable to the spirit of the law, when he (Haydock) observes that gleanings, and some of the fruit of the vine and olive trees, were to be left on purpose for the poor, Leviticus xix. 9. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

19-22. Harvest… olive tree… grapes — Strangers, widows, and orphans were to be allowed to glean in the time of the harvest and the vintage. Comp. Lev_19:9-10; Lev_23:22.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 19-22. (cf. Lev_19:9, 10 23:23) Not only was no injustice to be done to the poor, but, out of the abundance of those in better estate, were they to be helped.

Vers. 19-22. Autumn generosity.

If a man is not generous towards his poorer neighbors in time of harvest, he will never be generous. If the profuse generosity of God be lavished upon him in vain, his moral nature must be hard indeed. As men "make hay while the sun shines," so should we yield to benevolent impulses while God surrounds us with sunshine of kindness. As we are undeserving recipients, we should share our unpurchased bounty with others.

I WE HAVE HERE A FITTING OCCASION FOR GENEROSITY. God supplies us with fitting seasons for getting good and for doing good. It is not always autumn. We cannot gather corn and olives when we please. We have to wait the arrival of the season, and this season is God"s provision. We must gather then or never. Opportunity can never be trifled with. If abundance has been put into our bands, let us forthwith use it well, or it may be suddenly taken from us. If an unusual generous impulse be upon us, it is wisest to respond to it freely, to give it largest scope, for this is a visit of God to us for good.

II FITTING OBJECTS FOR GENEROSITY ARE PROVIDED. Were it not for the existence of the poor, there would be no outlet for generosity in a practical and material form. There would be no discipline for the best part of our nature. It would be a pain and a loss to us if the instinct of benevolence within us found no field for its exercise. Thankful ought we to be that the poor shall not cease out of the land. The fatherless and the widow come to us as the sent of God, to loosen the sluices of our generosity, and to do us good. We are almoners of God"s royal bounty.

III DELICATE PLANS FOR CONVEYING GENEROSITY. The finer forces of our bodily nature are conveyed to every part by most delicate, almost invisible, ducts. Nerve-power is distributed from the center to the circumference by minutest channels. So, too, should we employ the most refined delicacy in relieving the necessities of the poor. Let not our gift be spoilt by any assumption of superiority, nor by any arrogant rudeness. It is a noble thing to respect the manly feelings of the poor, and to touch with fairy finger the sensibilities of the suffering. We are to study, not only how much we can give, but especially how best to give it. From the harvest-field and the olive-grove we may learn this delicacy of kindness. Both the quantity and the quality of our service are important in God"s esteem.

IV THE POTENT MOTIVE TO GENEROSITY. Remembrance of their own redemption was the mighty motive for all good deeds. This is the constant refrain of God"s message. As God is not wearied in reiterating the lesson, neither should we be wearied in hearing it. We are the objects of God"s tenderest love. He has set in motion his most prodigious energies to rescue us from misery. He has emptied his treasury of blessings so as to enrich us, and the end for which he has enriched us is that we may enrich others. Ye have been ineffably blessed, do you bless in return. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Directions to allow strangers, widows, and orphans to glean in time of harvest (as in Lev 19:9-10, and Lev 23:22). The reason is given in Deu 24:22, viz., the same as in Deu 24:18 and Deu 15:15.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

General Information:

Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular. (See: Forms of You)

When you reap your harvest in your field

"When you cut down the grain in your field"

an omer of grain

Some versions translate this as "a sheaf." Either translation refers to stalks of grain, enough to be easily carried, possibly tied in a bundle.

it must be for the foreigner, for the fatherless, or for the widow

You can make clear the understood information. AT: "you must leave the sheaf so a foreigner, an orphan, or a widow can take it" (See: Ellipsis)

in all the work of your hands

Here "hands" refers to the whole person. AT: "in all the work that you do" (See: Synecdoche)

When you shake your olive tree

You can make clear the understood information. AT: "When you shake the branches of your olive tree, causing the olives to fall to the ground so you can pick them up" (See: Ellipsis)

you must not go over the branches again

"do not pick every single olive from the tree"

it will be for the foreigner, for the fatherless, or for the widow

You can make clear the understood information. AT: "the olives that stay on the branches are for foreigners, orphans, and widows to pick and take with them" (See: Ellipsis)

translationWords

reap

harvest

alien

bless

works

olive

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ושכחת עמר [WHEN THOU REAPEST THY HARVEST IN THY FIELD] AND HAST FORGOT A SHEAF … [THOU SHALT NOT RETURN TO TAKE IT] — a sheaf, but not a stack of corn (Sifrei Devarim 283:1). Hence they (the Rabbis) said, “A sheaf that contains two Seahs of grain which one has forgotten in the field, does not come under the term of שכחה (a forgotten sheaf)” (Mishnah Peah 6:6).

בשדה [AND HAST FORGOT …] IN THE FIELD — This apparently redundant word (it has just stated בשדך) is intended to include under this law forgotten “standing corn” (קמה) — that one has forgotten to cut down part of it (Sifrei Devarim 283:2).

לא תשוב לקחתו THOU SHALT NOT GO BACK TO TAKE IT — Hence they (the Rabbis) said: A sheaf that is behind him is considered as שכחה, that which is in front of him is not considered שכחה, for the expression “thou shalt not go back [to take it]” is not applicable to it (Mishnah Peah 6:4; Bava Metzia 11a).

למען יברכך THAT [THE LORD THY GOD] BLESS THEE — although it came into his (the stranger’s or the orphan’s) hand without him (the owner) intending this; it follows logically that he will certainly receive a blessing if he does this intentionally! — You must therefore admit that if a Sela fell out of one’s hand and a poor man found it and supports himself by it, then he will surely be blessed on that account (Sifrei Devarim 283:6; cf. Rashi on Leviticus 5:17 end).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.