Deuteronomy 16:14

KJV

And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that [are] within thy gates.

KJV (with Strong's)

And thou shalt rejoice {H8055} in thy feast {H2282}, thou, and thy son {H1121}, and thy daughter {H1323}, and thy manservant {H5650}, and thy maidservant {H519}, and the Levite {H3881}, the stranger {H1616}, and the fatherless {H3490}, and the widow {H490}, that are within thy gates {H8179}.

Complete Jewish Bible

Rejoice at your festival - you, your sons and daughters, your male and female slaves, the L'vi'im, and the foreigners, orphans and widows living among you.

Berean Standard Bible

And you shall rejoice in your feast—you, your sons and daughters, your menservants and maidservants, and the Levite, as well as the foreigner, the fatherless, and the widows among you.

American Standard Version

and thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, and the sojourner, and the fatherless, and the widow, that are within thy gates.

Commentary

### SUMMARY
Deuteronomy 16:14 presents a profound divine injunction for the Israelites to engage in joyful celebration during their annual pilgrimage feasts, extending a radical and intentional inclusivity that transcends the immediate family unit. This verse mandates the active participation of all members of the community—including one's son and daughter, male and female servants, the landless Levite, the resident alien (stranger), the orphaned (fatherless), and the widowed—thereby ensuring that the communal joy, gratitude for God's bountiful provision, and remembrance of His deliverance are shared by even the most vulnerable and often marginalized individuals residing within their settlements.

### CONTEXT
* **Literary Context:** This verse is strategically placed within Deuteronomy 12-26, a pivotal section often referred to as the Deuteronomic Code, which meticulously outlines the laws, statutes, and ordinances designed to govern Israel's life once they enter and settle the Promised Land. More specifically, Deuteronomy 16 details the proper observance of the three major annual pilgrimage festivals: the Feast of Unleavened Bread (Passover), the Feast of Weeks (Pentecost), and the Feast of Tabernacles (Booths). The recurring command to "rejoice" is a dominant motif throughout this chapter, appearing not only in this verse but also in [Deuteronomy 16:11](/deuteronomy/16-11 "Deuteronomy 16:11 - Rejoicing with the Levite, Stranger, Fatherless, and Widow") and [Deuteronomy 16:15](/deuteronomy/16-15 "Deuteronomy 16:15 - Rejoicing in God's Blessing at the Feast of Tabernacles"). This pervasive emphasis on joy underscores a foundational theological principle: that worship and obedience to God's commands were intended to be expressions of profound gladness and gratitude, rather than burdensome obligations. This joy is intrinsically linked to the covenant relationship between Yahweh and Israel, where blessings flow from faithful adherence to His divine will.
* **Historical & Cultural Context:** The annual pilgrimage feasts were not merely religious rituals but comprehensive communal and agricultural celebrations, central to the rhythm of ancient Israelite life and their identity as a covenant people. These festivals involved travel to a central sanctuary (initially Shiloh, later Jerusalem), offering prescribed sacrifices, and engaging in communal feasting. In a society where social safety nets were primarily familial or tribal, the explicit inclusion of the Levite (who possessed no land inheritance and was dependent on tithes), the stranger (a resident alien without tribal affiliation or land rights), the fatherless (orphans lacking a male provider), and the widow (often economically vulnerable without a husband's support) was a remarkably radical act of social justice and compassion. These groups were typically dependent on the generosity of others for their sustenance and well-being. Their mandated inclusion in these joyous feasts underscored God's deep concern for the vulnerable and the community's collective responsibility to care for them "within thy gates," a phrase that signifies within their towns or settlements, extending the sphere of responsibility beyond the immediate household.
* **Key Themes:** Deuteronomy 16:14 powerfully articulates several foundational theological and narrative themes that resonate throughout the Deuteronomic corpus and beyond. First, **Joy in Worship** is paramount; the repeated command to "rejoice" (Hebrew: _samach_) signifies a deep, uninhibited, and often public gladness rooted in God's faithfulness, His mighty acts of deliverance from Egypt, and His ongoing provision in the land. This joy was to be the defining characteristic of their communal worship and celebration. Second, **Radical Inclusivity and Social Justice** are central, as the verse meticulously lists various vulnerable and often marginalized groups who must be actively included. This reflects God's own compassionate character and the ethical demands of the covenant, a principle echoed throughout the Law, such as in provisions for gleaning in [Deuteronomy 24:19-21](/deuteronomy/24-19-21 "Deuteronomy 24:19-21 - Provisions for the Poor and Sojourner"). Third, the theme of **Communal Responsibility** is profoundly evident, as the householder is charged with actively ensuring that all residents within their "gates" participate in the bounty and joy of the feasts. This fosters a strong sense of **Covenant Community**, where no one is left out of God's blessings, and where the well-being of each member is a collective concern.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Rejoice (Hebrew, שָׂמַח, _sâmach'_):** This primitive root signifies to "brighten up" or to "be blithe or gleesome." It denotes a profound, active, and often public expression of gladness, pleasure, and delight. It is not merely an internal emotion but an outward manifestation of joy, frequently associated with feasting, celebration, and worship. In the context of the Deuteronomic feasts, _sâmach_ emphasizes that these were to be truly festive occasions, overflowing with communal happiness rooted in God's provision and covenant faithfulness. It implies a deliberate choice to celebrate God's goodness and to share that joy with others, reflecting a state of well-being and contentment in His presence.
* **Feast (Hebrew, חַג, _chag'_):** Derived from a root meaning "to move in a circle" or "to keep a festival," this noun refers to a festival or a victim offered for it. It denotes a solemn, appointed time of celebration, often involving pilgrimage. In Deuteronomy 16:14, it specifically refers to the three annual pilgrimage festivals—Passover/Unleavened Bread, Weeks, and Tabernacles—during which the entire community was commanded to gather and celebrate God's redemptive acts and agricultural blessings. The _chag_ was a central expression of Israel's covenant relationship with God.
* **Stranger (Hebrew, גֵּר, _gêr'_):** Properly meaning "a guest," this term by implication refers to a foreigner, alien, or sojourner. It denotes a non-Israelite resident living among the Israelite community, distinct from a casual visitor. These individuals, lacking tribal land and often familial support, were particularly vulnerable. Their inclusion in the feast highlights God's universal concern for humanity and His command for His people to extend hospitality and justice beyond their ethnic and familial boundaries, reflecting the ethical demands of the covenant.
* **Widow (Hebrew, אַלְמָנָה, _ʼalmânâh'_):** This feminine noun refers to a woman whose husband has died. In ancient patriarchal societies, a widow was often left without economic security, legal protection, or social standing, making her one of the most vulnerable members of society. Her explicit mention alongside the fatherless and stranger underscores God's profound compassion for the defenseless and His expectation that His people would actively provide for and include those who could easily be overlooked or exploited, ensuring their participation in communal blessings.

#### Verse Breakdown
* **"And thou shalt rejoice in thy feast":** This opening clause is a direct, imperative command from God, establishing the essential posture and atmosphere for the celebration of the annual pilgrimage festivals. The joy prescribed is not optional but a required, active response to God's goodness, His deliverance of Israel from bondage, and His faithful provision in the land. It transforms religious observance from a mere ritual into a vibrant, grateful, and deeply personal and communal experience.
* **"thou, and thy son, and thy daughter":** This specifies the immediate nuclear family—the householder, their male children, and their female children—as the primary and foundational participants in the feast. It underscores the familial nature of the celebration, emphasizing the intergenerational transmission of covenant identity, faith, and the memory of God's acts. The responsibility for celebration begins within the home.
* **"and thy manservant, and thy maidservant":** This expands the scope of inclusion to encompass household servants, both male and female. In ancient Israel, servants were considered part of the extended household unit, albeit in a subordinate role. Their mandated inclusion demonstrates a divine concern for the well-being, rest, and participation of all who labored within the household, reflecting a principle of shared blessing, dignity, and respite from toil, extending the joy beyond the immediate family.
* **"and the Levite, the stranger, and the fatherless, and the widow":** This crucial enumeration identifies the most vulnerable and often marginalized groups in Israelite society. The Levites, having no land inheritance, were dependent on tithes and offerings from the other tribes. The stranger (resident alien) was a non-Israelite living among them, lacking tribal support and often legal protection. The fatherless (orphan) and the widow were typically without male protection or economic provision. Their explicit inclusion underscores God's radical concern for social justice and the community's collective responsibility to ensure that these individuals, who could easily be overlooked or exploited, were actively brought into the joy, bounty, and spiritual significance of the communal celebration.
* **"that [are] within thy gates":** This concluding phrase defines the geographical and communal scope of the inclusivity. "Within thy gates" refers to all who reside within the boundaries of one's town or settlement, encompassing not just one's immediate household but the broader community. It emphasizes that the responsibility for inclusion and shared joy extends beyond one's personal sphere to the entire local population, ensuring that the celebration is truly comprehensive and shared by all residents, reflecting the pervasive nature of God's covenant blessings.

#### Literary Devices
Deuteronomy 16:14 masterfully employs several literary devices to convey its powerful message of commanded joy and comprehensive inclusion. The most prominent is **Enumeration**, as the verse meticulously lists the various categories of people who are to be included in the feast: "thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow." This detailed listing serves to emphasize the radical and comprehensive nature of the commanded inclusivity, leaving no ambiguity about who should participate. The repeated use of the conjunction "and" (a form of **Polysyndeton**) further reinforces this sense of comprehensive inclusion, linking each distinct group together as equally vital participants in the communal celebration, building a cumulative effect that underscores the breadth of the command. The overarching tone is **Didactic**, as the verse functions as a direct instruction or command from God through Moses, guiding the Israelites on how to live out their covenant responsibilities in a way that profoundly reflects divine justice, generosity, and compassion. Finally, the verse contributes to the **Emphasis** on joy that pervades Deuteronomy 16, underscoring that gladness is not merely an emotion but an integral, commanded aspect of their worship and communal life, a deliberate response to God's goodness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 16:14 offers profound theological insights into the very character of God and His expectations for His covenant people. It reveals a God who not only desires worship but desires joyful worship, a joy that is deeply communal and radically inclusive. This divine command to rejoice with the vulnerable reflects God's own compassionate heart for justice and His unwavering commitment to the marginalized, demonstrating that true piety and spiritual devotion are inextricably linked to ethical living and social responsibility. The annual feasts were not merely about remembering God's past acts of deliverance and provision, but also about actively embodying His present character through shared blessing, generous hospitality, and intentional inclusion. This principle of broad, compassionate inclusion foreshadows the New Testament emphasis on love for neighbor, the communal nature of the Body of Christ, and the welcoming of all into God's family, where every member is valued regardless of their social standing or background.

* [Nehemiah 8:10](/nehemiah/8-10 "The Joy of the Lord is Your Strength")
* [Psalm 122:1](/psalms/122-1 "Joy in Going to the House of the Lord")
* [Isaiah 58:7](/isaiah/58-7 "True Fasting and Social Justice")

### REFLECTION AND APPLICATION
Deuteronomy 16:14 transcends its ancient context to offer timeless and challenging principles for believers today. It compels us to critically examine the nature of our own spiritual celebrations, communal gatherings, and even our personal blessings. Is our worship characterized by genuine, uninhibited joy—a deep gladness rooted in God's faithfulness, His redemptive acts, and His ongoing provision in our lives? More profoundly, does our joy extend beyond our immediate circles to intentionally include those who might be on the margins of our communities—the lonely, the vulnerable, new arrivals, the economically struggling, or those who simply feel overlooked or forgotten? This verse calls us to move beyond passive acceptance to active, intentional hospitality, to actively seek out and invite others into our blessings, mirroring God's own boundless love and radical inclusivity. True Christian community, like the ideal Israelite community envisioned here, should be a vibrant place where everyone finds belonging, shared joy, tangible support, and a reflection of the heart of Christ for the "least of these."

#### Questions for Reflection
* **How does the divine command to "rejoice" challenge my understanding of worship and spiritual disciplines, moving beyond mere obligation to joyful participation?**
* **In what practical and intentional ways can I, or my faith community, better embody the radical inclusivity commanded in this verse, especially towards those who are often marginalized or overlooked in contemporary society?**
* **What does it mean for me to share my "feast" (my blessings, resources, time, and joy) with others "within my gates" today, extending hospitality beyond my immediate circle?**
* **How can I cultivate a deeper sense of communal joy and shared responsibility in my personal relationships and within my church or spiritual community?**

### FAQ
**Why is joy commanded, rather than being a spontaneous emotion?**

Answer: In the biblical context, joy (Hebrew: שָׂמַח, _sâmach'_) is often presented not merely as a passive emotion but as an active, commanded response to God's character and His redemptive acts. Commanding joy ensures that the Israelites would intentionally recall God's goodness, His deliverance from Egypt, and His faithful provision, transforming their feasts from mere rituals into vibrant, grateful expressions of celebration. It underscores that worship is meant to be a delightful and intentional experience, a choice to focus on God's blessings despite life's challenges, and a communal affirmation of His covenant faithfulness. This commanded joy is a profound theological statement, reflecting that God desires His people to live in gladness because of who He is and what He has done, as beautifully articulated in passages like [Psalm 100:2](/psalms/100-2 "Serve the Lord with Gladness").

**Who are the "stranger, and the fatherless, and the widow" and why are they specifically mentioned?**

Answer: These three groups represent the most vulnerable and often unprotected members of ancient Israelite society, whose well-being was a particular concern of God's law. The "stranger" (Hebrew: גֵּר, _gêr'_) was a resident alien, a non-Israelite living permanently among them who lacked tribal land, familial support, or the social safety nets afforded to native Israelites. The "fatherless" (Hebrew: יָתוֹם, _yâthôwm'_) were orphans, particularly those who had lost their male provider and protector. The "widow" (Hebrew: אַלְמָנָה, _ʼalmânâh'_) was a woman who had lost her husband, often leaving her without economic security, legal standing, or social protection. These groups were highly dependent on the generosity and justice of the community. Their explicit mention highlights God's profound compassion for the marginalized and His command for His people to reflect His own compassionate character by actively including and caring for those who could easily be overlooked, exploited, or left out of communal blessings, a theme woven throughout the Mosaic Law (e.g., [Deuteronomy 24:17](/deuteronomy/24-17 "Justice for the Sojourner, Fatherless, and Widow")).

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 16:14, with its emphasis on commanded joy and radical inclusivity at the feast, finds its ultimate and profound Christ-centered fulfillment in the person and redemptive work of Jesus. Jesus himself is the ultimate host and provider of a greater, eternal feast, inviting all to the banquet of salvation, especially those on the margins of society. His earthly ministry was characterized by an unparalleled inclusivity, as He consistently welcomed and fellowshipped with tax collectors, sinners, the sick, and the outcast—groups analogous to the Levite, stranger, fatherless, and widow of the Old Testament (e.g., [Luke 15:1-2](/luke/15-1-2 "Jesus Welcomes Sinners")). The joy commanded in Deuteronomy is fully realized in the "joy of the Lord" that Jesus brings, a joy rooted in forgiveness, redemption, the promise of eternal life, and the indwelling presence of the Holy Spirit (e.g., [John 15:11](/john/15-11 "Jesus' Joy in Believers") and [Romans 14:17](/romans/14-17 "The Kingdom of God is Righteousness, Peace, and Joy in the Holy Spirit")). The church, as the new covenant community, is called to embody this same radical hospitality and shared joy, recognizing that in Christ, all social and ethnic barriers are broken down, for "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" ([Galatians 3:28](/galatians/3-28 "Unity in Christ")). Ultimately, the earthly feasts of Deuteronomy foreshadow the glorious eschatological wedding feast of the Lamb, where all who are called and redeemed will "rejoice and be glad and give him glory" in the eternal, perfect presence of God ([Revelation 19:7-9](/revelation/19-7-9 "The Wedding Supper of the Lamb")), fulfilling the ancient command for a perfect, eternal celebration of joy and comprehensive inclusion.

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

Nehemiah 8:9

¶ And Nehemiah, which [is] the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day [is] holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law.

Nehemiah 8:12

And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.

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.

Isaiah 25:6

¶ And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.

Isaiah 25:8

He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken [it].

Isaiah 30:29

Ye shall have a song, as in the night [when] a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.

1 Thessalonians 5:16

¶ Rejoice evermore.