Deuteronomy 14:29

KJV

And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which [are] within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thine hand which thou doest.

KJV (with Strong's)

And the Levite {H3881},(because he hath no part {H2506} nor inheritance {H5159} with thee,) and the stranger {H1616}, and the fatherless {H3490}, and the widow {H490}, which are within thy gates {H8179}, shall come {H935}, and shall eat {H398} and be satisfied {H7646}; that the LORD {H3068} thy God {H430} may bless {H1288} thee in all the work {H4639} of thine hand {H3027} which thou doest {H6213}.

Complete Jewish Bible

Then the Levi, because he has no share or inheritance like yours, along with the foreigner, the orphan and the widow living in your towns, will come, eat and be satisfied - so that ADONAI your God will bless you in everything your hands produce.

Berean Standard Bible

Then the Levite (because he has no portion or inheritance among you), the foreigner, the fatherless, and the widow within your gates may come and eat and be satisfied. And the LORD your God will bless you in all the work of your hands.

American Standard Version

and the Levite, because he hath no portion nor inheritance with thee, and the sojourner, and the fatherless, and the widow, that are within thy gates, shall come, and shall eat and be satisfied; that Jehovah thy God may bless thee in all the work of thy hand which thou doest.

Commentary

### SUMMARY
Deuteronomy 14:29 encapsulates a divine mandate for ancient Israel to practice radical generosity and social responsibility, specifically through the triennial tithe. This verse details the distribution of resources to the most vulnerable members of society—the Levite, the stranger, the fatherless, and the widow—ensuring their sustenance and satisfaction. It underscores God's deep concern for the marginalized and promises divine blessing to the community that faithfully obeys this command, linking material prosperity to compassionate obedience.

### CONTEXT
* **Literary Context:** This verse serves as the concluding statement of a section (Deuteronomy 14:22-29) dedicated to the laws of tithing. The preceding verses (Deuteronomy 14:22-27) outline the annual tithe, which was to be brought to the central sanctuary for a communal feast before the Lord, emphasizing worship and fellowship. Deuteronomy 14:28 then introduces a distinct "third-year tithe," specifying that this particular tithe was not to be consumed at the sanctuary but stored locally "within thy gates." Deuteronomy 14:29 then clarifies the recipients of this local tithe, shifting the focus from communal worship to social welfare. This structural arrangement highlights the dual purpose of Israel's economic life: honoring God through worship and honoring Him through justice and care for the needy. The broader context of Deuteronomy is Moses' second major address to Israel, reiterating and expounding the covenant law before their entry into the Promised Land, emphasizing obedience as the path to blessing.
* **Historical & Cultural Context:** Ancient Israel was primarily an agrarian society where land ownership was foundational to economic security and social standing. The Levites, as a priestly tribe, received no tribal land inheritance (as explicitly stated in [Numbers 18:20](/numbers/18-20 "Numbers 18:20 - The Levites' Inheritance")). Their livelihood depended entirely on the tithes and offerings of the other tribes, reflecting their unique role in serving God. "Strangers" (Hebrew: _gerim_) were resident aliens, often economic migrants or refugees, who lacked family networks, land, and legal protections. "Fatherless" (orphans) and "widows" were particularly vulnerable in a patriarchal society where a male head of household was the primary provider and protector. Without such a figure, these individuals faced severe economic hardship and social marginalization. The phrase "within thy gates" refers to the towns and cities, which served as centers of commerce, justice, and community life, indicating a localized system of care rather than a centralized state welfare program. This system reflected God's compassionate character and distinguished Israel from surrounding nations, where the vulnerable often had no recourse.
* **Key Themes:** Deuteronomy 14:29 powerfully articulates several core themes within the book of Deuteronomy and the broader Old Testament. Foremost is **Divine Compassion and Justice**, revealing God's heart for the vulnerable and His expectation that His people reflect His character by actively caring for the marginalized. This is not merely charity but a matter of covenantal justice, ensuring that no one within the community is left destitute. Another key theme is **Covenantal Obedience and Blessing**. The verse explicitly links the act of providing for the needy with the promise of divine blessing: "that the LORD thy God may bless thee in all the work of thine hand which thou doest." This establishes a profound theological principle: faithfulness in social responsibility is a pathway to God's favor and prosperity, echoing the broader Deuteronomic theology that obedience leads to life and blessing (e.g., [Deuteronomy 28:1-14](/deuteronomy/28 "Deuteronomy 28 - Blessings for Obedience")). Finally, the verse highlights the theme of **Community Responsibility and Solidarity**. The command is given to the entire community ("thee," singular, representing Israel as a whole), emphasizing that caring for the vulnerable is a collective duty, fostering a society where mutual support and shared resources are foundational to its well-being, as seen in other commands to care for the poor and needy (e.g., [Leviticus 19:9-10](/leviticus/19-9 "Leviticus 19:9-10 - Laws for the Poor")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Levite (Hebrew, _levi'_):** This term refers to a member of the tribe of Levi, set apart by God for priestly and temple service. Unlike the other Israelite tribes, the Levites did not receive a territorial inheritance in the Promised Land. Their sustenance was to come from the tithes and offerings of the other tribes, as well as from specific cities allotted to them. The parenthetical explanation in the KJV, "(because he hath no part nor inheritance with thee,)" directly highlights their unique economic vulnerability and dependence on the generosity of their fellow Israelites, underscoring the communal responsibility for their livelihood.
* **Stranger (Hebrew, _ger_):** The Hebrew word _ger_ denotes a resident alien or sojourner—a non-Israelite who lives among the Israelite community. Unlike a casual visitor, the _ger_ had a more permanent status but often lacked the social and legal protections afforded to native-born Israelites. They were typically without land, family connections, or tribal affiliations, making them highly susceptible to exploitation and poverty. The repeated biblical injunction to care for the _ger_ (alongside the fatherless and widow) reflects God's own identification with the vulnerable and Israel's historical experience as "strangers" in Egypt.
* **Satisfied (Hebrew, _sava'_):** This verb means "to be full," "to be sated," or "to have enough." It implies more than mere survival; it suggests a state of contentment and well-being, where hunger is fully appeased and needs are amply met. The command is not just to provide minimal sustenance but to ensure that these vulnerable groups "eat and be satisfied," reflecting God's desire for the flourishing and dignity of all members of His covenant community, not just their bare existence.

#### Verse Breakdown
* **"And the Levite, (because he hath no part nor inheritance with thee,)"**: This opening clause immediately identifies the first recipient of the triennial tithe and provides the theological justification for their inclusion. The Levites, uniquely dedicated to the Lord's service, were divinely ordained to be supported by the community, as they possessed no land-based inheritance like the other tribes. This highlights a principle of communal support for those dedicated to spiritual service, recognizing their vital role in the nation's spiritual health.
* **"and the stranger, and the fatherless, and the widow, which [are] within thy gates,"**: This expands the list of beneficiaries to include the three archetypal vulnerable groups in ancient Israelite society. The "stranger" (resident alien), "fatherless" (orphan), and "widow" represent those without traditional family or societal support structures, often lacking economic security and legal protection. The phrase "within thy gates" specifies the localized nature of this tithe's distribution, emphasizing that the responsibility for care extended to the immediate community, ensuring that local needs were met directly by local resources.
* **"shall come, and shall eat and be satisfied;"**: This is the core command and desired outcome. The vulnerable are not to beg but are invited to "come" and partake of the provision. The goal is not just a meager meal but for them to "eat and be satisfied," indicating a generous and sufficient provision that brings contentment and well-being. This reflects God's desire for abundance and dignity for all His people, especially those in need.
* **"that the LORD thy God may bless thee in all the work of thine hand which thou doest."**: This final clause articulates the divine promise attached to obedience. It establishes a direct correlation between the community's faithful practice of justice and generosity toward the vulnerable and God's blessing upon their labor and endeavors. This is a foundational principle in Deuteronomic theology: obedience to God's covenant commands, particularly those reflecting His character of compassion, results in divine favor and prosperity in every aspect of life.

#### Literary Devices
Deuteronomy 14:29 employs several potent literary devices to convey its message. The listing of "the Levite... the stranger, and the fatherless, and the widow" is a form of **merism** or **categorization**, where specific archetypes are named to represent a broader category—in this case, all those who are vulnerable, dependent, or without traditional means of support within the community. This comprehensive listing ensures that no one in genuine need is overlooked. The phrase "within thy gates" functions as a **synecdoche**, where a part (the gates, representing the entry points and administrative centers of a town) stands for the whole (the entire local community or town). This emphasizes the localized and immediate responsibility for care. The verse also utilizes **didactic language** through its clear commands ("shall come, and shall eat") and explicit promise ("that the LORD thy God may bless thee"), characteristic of legal and instructional texts in the Old Testament. The structure of the verse, moving from the command to the recipients to the promised blessing, creates a clear **cause-and-effect relationship**, reinforcing the theological principle that acts of covenantal justice are met with divine favor. Finally, the repetition of the concept of "blessing" throughout Deuteronomy 14 (e.g., [Deuteronomy 14:24](/deuteronomy/14-24 "Deuteronomy 14:24 - Consumption of Tithe") and [Deuteronomy 14:29](/deuteronomy/14-29 "Deuteronomy 14:29 - The Third-Year Tithe")) creates a subtle **inclusio**, framing the discussion of tithes and giving within the overarching theme of God's desire to bless His obedient people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 14:29 is a profound theological statement on God's character and His expectations for His people. It reveals a God who is deeply concerned with justice, equity, and the well-being of the most vulnerable. This command is not merely a legalistic requirement but an invitation for Israel to embody the compassionate nature of their Redeemer, who delivered them from oppression in Egypt. By caring for the Levite, stranger, fatherless, and widow, Israel would demonstrate its faithfulness to the covenant and its unique identity as a holy nation set apart to reflect God's righteousness to the world. This principle transcends the specific context of the triennial tithe, establishing a timeless ethical framework for how God's people should interact with those in need, linking acts of generosity directly to divine favor and the flourishing of the community. It underscores that true worship of God involves not only ritual but also righteous living and active love for one's neighbor.

* [Exodus 22:21-24](/exodus/22-21 "Exodus 22:21-24 - Laws for the Vulnerable")
* [Proverbs 19:17](/proverbs/19-17 "Proverbs 19:17 - Lending to the Poor")
* [Malachi 3:10](/malachi/3-10 "Malachi 3:10 - Bringing the Whole Tithe")

### REFLECTION AND APPLICATION
Deuteronomy 14:29 offers enduring principles for individuals and communities today, transcending its ancient Israelite context. It challenges us to examine our own hearts and practices regarding generosity and social justice. The specific categories of the Levite, stranger, fatherless, and widow serve as archetypes for those in contemporary society who are marginalized, vulnerable, or lack traditional support systems. This might include those dedicated to full-time ministry (like the Levites), immigrants, refugees, the homeless, orphans, single-parent families, the elderly, or those suffering from systemic injustices. The command to ensure they "eat and be satisfied" calls us beyond mere charity to comprehensive care that restores dignity and promotes flourishing. Our generosity, like that of ancient Israel, is not just a moral obligation but an act of worship and an expression of our faith in a God who provides and blesses. When we prioritize the needs of others, especially the most vulnerable, we align ourselves with God's heart and participate in His redemptive work in the world, trusting in His promise to bless the work of our hands. This verse encourages a proactive, communal approach to care, reminding us that the well-being of the whole is intrinsically linked to the well-being of its most vulnerable members.

#### Questions for Reflection
* **Who are the "Levite, stranger, fatherless, and widow" in our communities today, and how can we practically identify their needs?**
* **In what ways can our personal giving and communal resources be directed to ensure that the vulnerable are not just sustained but "satisfied"?**
* **How does our generosity towards others reflect our understanding of God's character and our trust in His promise of blessing?**
* **What systemic barriers exist in our society that prevent the marginalized from being "satisfied," and how can we advocate for change?**

### FAQ
**What is the "third-year tithe" mentioned in this verse?**

Answer: The "third-year tithe," also known as the "poor tithe" or "triennial tithe," was a specific command given to ancient Israel in addition to the annual tithe. While the annual tithe (Deuteronomy 14:22-27) was brought to the central sanctuary for communal feasting and worship, the third-year tithe (Deuteronomy 14:28-29) was to be stored locally "within thy gates." Its unique purpose was to provide direct support for the Levites, strangers (resident aliens), fatherless (orphans), and widows—the most vulnerable groups in Israelite society who lacked land or traditional means of support. This tithe was a tangible expression of God's social welfare system, ensuring that no one in the community went without.

**Why are these specific groups—the Levite, stranger, fatherless, and widow—repeatedly highlighted in the Old Testament?**

Answer: These four groups represent the archetypal vulnerable populations in ancient Israelite society. The Levites had no tribal land inheritance, making them dependent on the tithes of the other tribes for their livelihood as they served God. Strangers (resident aliens) were non-Israelites living among the people, often without family support, land, or legal protections. The fatherless (orphans) and widows were particularly susceptible to poverty and exploitation in a patriarchal society where the male head of household was the primary provider and protector. God's repeated emphasis on caring for these specific groups throughout the Law (e.g., [Exodus 22:21-24](/exodus/22-21 "Exodus 22:21-24 - Laws for the Vulnerable"), [Deuteronomy 24:17-22](/deuteronomy/24-17 "Deuteronomy 24:17-22 - Justice for the Vulnerable")) underscores His own character as a compassionate Protector and Judge, and His expectation that His people would reflect His righteousness by actively ensuring justice and provision for those most in need.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 14:29 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Old Testament law prescribed a system for caring for the vulnerable, Jesus perfectly embodied and infinitely expanded this divine compassion. He frequently identified with the poor, the marginalized, and the outcast, declaring that whatever was done for "one of the least of these brothers of mine" was done for Him ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - The King's Judgment")). Jesus' ministry was characterized by radical inclusion and provision, feeding the hungry ([Matthew 14:13-21](/matthew/14-13 "Matthew 14:13-21 - Feeding the Five Thousand")), healing the sick, and bringing good news to the poor ([Luke 4:18](/luke/4-18 "Luke 4:18 - Jesus' Mission Statement")). He taught His followers to give generously, not for earthly reward, but as an act of faith and love, promising heavenly treasure ([Luke 12:33-34](/luke/12-33 "Luke 12:33-34 - Treasure in Heaven")). The early church, empowered by the Spirit, lived out the spirit of this Deuteronomic command, sharing their possessions so that "there was not a needy person among them" ([Acts 4:34](/acts/4-34 "Acts 4:34 - Sharing Possessions")). Ultimately, Jesus is the Lamb of God who takes away the sin of the world, offering Himself as the ultimate provision, so that all who believe might "eat and be satisfied" with the Bread of Life ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")) and the living water ([John 4:14](/john/4-14 "John 4:14 - Living Water")), receiving not just physical sustenance but eternal life and spiritual flourishing, fulfilling the deepest longing for satisfaction.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 14:27

And the Levite that [is] within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee.

Deuteronomy 15:10

Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto.

Proverbs 19:17

¶ He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again.

Deuteronomy 16:11

And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that [is] within thy gates, and the stranger, and the fatherless, and the widow, that [are] among you, in the place which the LORD thy God hath chosen to place his name there.

Malachi 3:10

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that [there shall] not [be room] enough [to receive it].

Malachi 3:11

And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.

Leviticus 19:34

[But] the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I [am] the LORD your God.