Deuteronomy 23:24

Translation
King James Version
When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.
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KJV (with Strong's)
When thou comest H935 into thy neighbour's H7453 vineyard H3754, then thou mayest eat H398 grapes H6025 thy fill H7648 at thine own pleasure H5315; but thou shalt not put H5414 any in thy vessel H3627.
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Complete Jewish Bible
"When you enter your neighbor's vineyard, you may eat enough grapes to satisfy your appetite; but you are not to put any in your basket.
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Berean Standard Bible
When you enter your neighbor’s vineyard, you may eat your fill of grapes, but you must not put any in your basket.
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American Standard Version
When thou comest into thy neighbor’s vineyard, then thou mayest eat of grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.
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World English Bible Messianic
When you come into your neighbor’s vineyard, then you may eat of grapes your fill at your own pleasure; but you shall not put any in your container.
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Geneva Bible (1599)
When thou commest vnto thy neighbours vineyard, then thou mayest eate grapes at thy pleasure, as much as thou wilt: but thou shalt put none in thy vessell.
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Young's Literal Translation
`When thou comest in unto the vineyard of thy neighbour, then thou hast eaten grapes, according to thy desire, thy sufficiency; but into thy vessel thou dost not put any .
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See also
1 Corinthians 10:26Romans 12:13Hebrews 13:5
In the KJVVerse 5,525 of 31,102

Study This Verse

SUMMARY

Deuteronomy 23:24 articulates a specific and compassionate law concerning a traveler's immediate sustenance from a neighbor's vineyard, granting permission to eat grapes to one's full satisfaction on the spot, while strictly prohibiting the carrying away of any produce in a vessel. This statute masterfully balances the divine principles of generosity and provision for genuine human need with an unwavering respect for private property rights and the diligent labor of the landowner, thereby distinguishing between immediate necessity and opportunistic accumulation.

CONTEXT

  • Literary Context: This verse is situated within the Deuteronomic Code, specifically in Deuteronomy 23, which presents a diverse collection of covenant stipulations and ethical guidelines for Israel as they prepare to inherit the Promised Land. Chapter 23 itself addresses various aspects of communal life, including eligibility for the assembly, sexual purity, usury, and the sanctity of vows. Verses 24-25 form a distinct mini-section dealing with agrarian ethics, immediately following laws concerning vows (vv. 21-23) and preceding regulations on divorce and gleaning (Deuteronomy 24:1-4, 19-22). This placement highlights God's holistic concern for justice and compassion across all facets of Israelite society, demonstrating how even seemingly minor interactions in daily life are governed by divine principles. The law here complements broader themes of generosity towards the vulnerable, seen in gleaning laws, while simultaneously upholding the boundaries of private ownership.
  • Historical & Cultural Context: Ancient Israel was predominantly an agrarian society, where the cultivation of vineyards, olive groves, and grain fields formed the bedrock of its economy and sustenance. Travel was often arduous and undertaken on foot, making provisions a constant concern, particularly for the poor, the sojourner, or those on long journeys. This law reflects a deeply ingrained cultural understanding of hospitality and communal responsibility, where the bounty of the land, ultimately seen as a gift from Yahweh, was to be shared in a regulated and ethical manner. It addresses a common, practical scenario of a person passing through cultivated land, acknowledging their potential hunger while simultaneously safeguarding the landowner's livelihood and the concept of private property, which was fundamental to social order and economic stability in the nascent Israelite nation. The law prevents both exploitation of the needy and abuse of the landowner's generosity.
  • Key Themes: Deuteronomy 23:24 powerfully contributes to several overarching themes foundational to Deuteronomy and the Pentateuch. It vividly illustrates Divine Provision, showcasing God's meticulous care for the immediate and basic needs of His people, especially the vulnerable and the traveler. This echoes the miraculous provision of manna in the wilderness (Exodus 16:1-36) and the promise of a land flowing with abundance. Concurrently, the verse underscores the vital importance of Respect for Property Rights, drawing a clear and unyielding distinction between satisfying immediate hunger and outright theft or exploitation. This balance promotes integrity, trust, and social order within the community. Furthermore, the law subtly yet profoundly teaches Contentment and the Distinction Between Need and Greed, encouraging individuals to take only what is necessary for the moment rather than accumulating beyond immediate requirements. This principle is consistently reinforced by other agrarian laws, such as those concerning gleaning and leaving portions for the poor, which emphasize generosity while firmly maintaining the landowner's primary claim to their harvest.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • grapes (Hebrew, ʻênâb', H6025): This term specifically refers to the fruit of the vine. Its inclusion precisely defines the type of produce permitted for consumption, indicating that the law's allowance is not a blanket permission for all crops but is limited to this particular fruit, which was readily edible on the spot and common in vineyards.
  • thy fill (Hebrew, sôbaʻ', H7648): Derived from a root meaning "to be satisfied" or "to be full," this word emphasizes that the individual is permitted to eat until their hunger is genuinely satiated. It implies a generous allowance for immediate need, not just a token amount, highlighting the compassionate intent behind the provision for genuine physical hunger.
  • vessel (Hebrew, kᵉlîy', H3627): This comprehensive term denotes any kind of implement, utensil, or container. The explicit prohibition against putting grapes into a "vessel" (like a basket, bag, or pouch) is crucial. It unequivocally clarifies that the permission is solely for immediate, personal consumption on the spot, strictly forbidding the gathering, storage, transport, or commercial intent of the produce. This boundary protects the landowner's livelihood and prevents any abuse of the privilege.

Verse Breakdown

  • "When thou comest into thy neighbour's vineyard": This opening clause establishes the specific context and condition for the law's application. It delineates the setting as a vineyard belonging to another individual, implying a scenario where a person is passing through or entering this cultivated area. This sets the stage for a compassionate allowance within defined boundaries.
  • "then thou mayest eat grapes thy fill": This grants explicit and generous permission. The object, "grapes," specifies the permitted produce, and the phrase "thy fill" emphasizes that the allowance is for satisfying genuine hunger to the point of satiety, ensuring the traveler's immediate need is met without restriction on quantity for that moment.
  • "at thine own pleasure": This phrase, literally "according to your soul" (Hebrew, b'nafsh'kha), further clarifies the scope of the permission. It signifies that the eating is for personal, immediate gratification of hunger or desire for sustenance in that specific moment, driven by one's own need, rather than an obligation or a pre-determined quantity.
  • "but thou shalt not put [any] in thy vessel": This is the critical prohibition that defines the strict limits of the generosity. It unequivocally forbids the gathering or carrying away of any grapes in a container. This sharp distinction is vital, separating immediate, on-the-spot consumption for hunger from taking for personal gain, storage, or potential resale, thereby protecting the property owner's rights, labor, and economic interest.

Literary Devices

Deuteronomy 23:24 employs Legal Casuistry, a common legal formulation in the Old Testament, by using a "when...then..." (or protasis-apodosis) structure. This precise phrasing presents a specific hypothetical case ("When thou comest...") and its corresponding legal ruling ("then thou mayest eat... but thou shalt not put..."), providing clear and unambiguous guidance for a particular scenario in daily life. Furthermore, the verse makes powerful use of Antithesis or Contrast. It sharply juxtaposes the permitted action ("eat grapes thy fill at thine own pleasure") with the strictly forbidden action ("but thou shalt not put [any] in thy vessel"). This stark distinction effectively highlights the ethical boundary between satisfying a genuine, immediate need and exploiting a resource for personal gain or accumulation. The law, as a divine utterance, also functions as an act of Divine Legislation, showcasing God's meticulous care for the practical, ethical, and economic dimensions of His people's daily lives, demonstrating His wisdom in balancing competing interests within the community while fostering both compassion and justice.

THEOLOGICAL AND THEMATIC CONNECTIONS

This seemingly simple agrarian law profoundly reflects God's character as both a compassionate Provider and a righteous Lawgiver who upholds justice and order. It is a testament to His concern for the poor and the traveler, ensuring that basic human needs can be met even when passing through another's property. This provision is not merely a social custom but a divinely ordained principle that fosters a spirit of generosity and communal welfare within Israel, preventing absolute private property rights from overriding fundamental human needs. It sets a precedent for ethical conduct, teaching individuals to be content with sufficiency and to respect the labor and ownership of others, thus building a society founded on fairness, mutual consideration, and the recognition that all resources ultimately belong to God.

REFLECTION AND APPLICATION

Deuteronomy 23:24, though rooted in an ancient agrarian context, offers timeless and profound principles for contemporary life. It challenges us to cultivate a heart of generosity, recognizing that our abundance, whether material or spiritual, is ultimately a gift from God and should be shared with those in genuine need. This does not necessarily mean an indiscriminate open-door policy to all our possessions, but rather fostering a spirit of open-handedness, compassion, and practical help, especially towards the vulnerable and those experiencing immediate lack. Conversely, the law also calls us to integrity, self-control, and profound respect for the property, labor, and boundaries of others. It cautions against taking advantage of kindness, opportunities, or resources for personal gain beyond what is legitimately offered or truly needed. This reminds us that true stewardship involves honoring the rights and efforts of others. Ultimately, this verse encourages us to discern wisely between genuine necessity and excessive desire, promoting contentment, responsible consumption, and ethical conduct in a world often driven by accumulation, entitlement, and greed.

Questions for Reflection

  • How can we apply the principle of compassionate provision from this verse in our modern, non-agrarian society, particularly towards those in immediate need?
  • In what ways might we be tempted to take advantage of others' resources, kindness, or generosity beyond what is genuinely needed or offered?
  • How does this law challenge our understanding of private property rights in relation to communal responsibility and the needs of the marginalized?
  • What does "eating until your fill" mean for us today in terms of cultivating contentment and resisting the pervasive pressures of consumerism and excessive accumulation?

FAQ

Is this law an endorsement of theft or trespassing?

Answer: No, this law is explicitly not an endorsement of theft or trespassing; rather, it is a very specific, limited provision for immediate consumption to satisfy hunger. The crucial distinction lies in the strict prohibition against putting any grapes into a "vessel" (a container for carrying away). This clearly differentiates satisfying a momentary, genuine need from taking for personal gain, storage, or resale, which would indeed constitute theft and a violation of property rights. It is a compassionate allowance, demonstrating God's care for the hungry, not a license to steal or exploit.

Does this law apply to other types of crops or only grapes?

Answer: The verse specifically mentions "grapes" and "vineyard." While the spirit of the law—God's concern for the hungry and the balance between provision and property rights—might extend to similar situations in principle, the letter of this particular law is precise to grapes in a vineyard. Other laws, such as those concerning gleaning in a grain field (Deuteronomy 23:25), address other types of crops with similar, yet distinct, provisions, indicating that specific regulations applied to different agricultural contexts.

How does this law reflect God's character?

Answer: This law beautifully reflects God's multifaceted character. It demonstrates His compassion and provision for the vulnerable and the traveler, ensuring that basic human needs are met even when they are not on their own land. It also showcases His wisdom and justice by simultaneously establishing clear boundaries that protect the property rights and livelihood of the landowner. This intricate balance reveals a God who is both gracious and orderly, deeply caring for His people's welfare while upholding ethical standards and fostering social harmony within the community.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 23:24 finds a profound Christ-centered fulfillment, primarily through Jesus' own life and teachings, which consistently upheld the spirit of the Law over rigid legalism. When His disciples plucked grain on the Sabbath (Matthew 12:1-2), Jesus defended their action by appealing to the principle of immediate human need, echoing the very spirit of this Deuteronomic law. He demonstrated that acts of mercy and provision for hunger supersede strict adherence to ritualistic interpretations, aligning with the compassionate intent behind such Old Testament statutes. Furthermore, Jesus Himself is the ultimate Provider, the one who miraculously feeds the hungry multitudes (John 6:1-14) and offers Himself as the "bread of life" (John 6:35), from whom we can eat our fill and never hunger spiritually. He is also the "true vine" (John 15:1-8), from whom believers draw all their spiritual sustenance, freely and abundantly, yet without hoarding or exploiting. The principle of self-sacrificial generosity, where Christ, though rich, became poor for our sake to enrich us (2 Corinthians 8:9), perfectly embodies the divine generosity seen in this law, while His teachings on wise stewardship and avoiding greed (Luke 12:15) reinforce the necessary boundaries for ethical living in the Kingdom of God.

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Commentary on Deuteronomy 23 verses 15–25

Orders are here given about five several things which have no relation one to another: -

I. The land of Israel is here made a sanctuary, or city of refuge, for servants that were wronged and abused by their masters, and fled thither for shelter from the neighbouring countries, Deu 23:15, Deu 23:16. We cannot suppose that they were hereby obliged to give entertainment to all the unprincipled men that ran from service; Israel needed not (as Rome at first did) to be thus peopled. But, 1. They must not deliver up the trembling servant to his enraged master, till upon trial it appeared that the servant has wronged his master and was justly liable to punishment. Note, It is an honourable thing to shelter and protect the weak, provided they be not wicked. God allows his people to patronise the oppressed. The angel bid Hagar return to her mistress, and Paul sent Onesimus back to his master Philemon, because they had neither of them any cause to go away, nor was either of them exposed to any danger in returning. But the servant here is supposed to escape, that is, to run for his life, to the people of Israel, of whom he had heard (as Benhadad of the kings of Israel, Kg1 20:31) that they were a merciful people, to save himself from the fury of a tyrant; and in that case to deliver him up is to throw a lamb into the mouth of a lion. 2. If it appeared that the servant was abused, they must not only protect him, but, supposing him willing to embrace their religion, they must give him all the encouragement that might be to settle among them. Care is taken both that he should not be imposed up on in the place of his settlement - let it be that which he shall choose and where it liketh him best, and that he should not exchange one hard master for many - thou shalt not oppress him. Thus would he soon find a comfortable difference between the land of Israel and other lands, and would choose it to be his rest for ever. Note, Proselytes and converts to the truth should be treated with particular tenderness, that they may have no temptation to return.

II. The land of Israel must be no shelter for the unclean; no whore, no Sodomite, must be suffered to live among them (Plm 1:17, Plm 1:18), neither a whore nor a whoremonger. No houses of uncleanness must be kept either by men or women. Here is, 1. A good reason intimated why there should be no such wickedness tolerated among them: they were Israelites. This seems to have an emphasis laid upon it. For a daughter of Israel to be a whore, or a son of Israel a whoremaster, is to reproach the stock they are come of, the people they belong to, and the God they worship. It is bad in any, but worst in Israelites, a holy nation, Sa2 13:12. 2. A just mark of displeasure put upon this wickedness, that the hire of a whore, that is, the money she gets by her whoring, and the price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline to understand it, for such are called dogs, Rev 22:15), the money he gets by his lewd and villainous practices, no part of it shall be brought into the house of the Lord (as the hire of prostitutes among the Gentiles was into their temples) for any vow. This intimates, (1.) That God would not accept of any offering at all from such wicked people; they had nothing to bring an offering of but what they got by their wickedness, and therefore their sacrifice could not but be an abomination to the Lord, Pro 15:8. (2.) That they should not think, by making and paying vows, and bringing offerings to the Lord, to obtain leave to go on in this sin, as (it should seem) some that followed that trade suggested to themselves, when their offerings were admitted. Pro 7:14, Pro 7:15, This day have I paid my vows, therefore came I forth to meet thee. Nothing should be accepted in commutation of penance. (3.) That we cannot honour God with our substance unless it be honestly and honourably come by. It must not only be considered what we give, but how we got it; God hates robbery for burnt-offerings, and uncleanness too.

III. The matter of usury is here settled, Deu 23:19, Deu 23:20. (1.) They must not lend upon usury to an Israelite. They had and held their estates immediately from and under God, who, while he distinguished them from all other people, might have ordered, had he so pleased, that they should have all things in common among themselves; but instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest, which among them would be little or no loss to the lender, because their land was so divided, their estates were so settled, and there was so little of merchandise among them, that it was seldom or never that they had occasion to borrow any great sums, only what was necessary for the subsistence of their families when the fruits of their ground had met with any disaster, or the like; and, in such a case, for a small matter to insist upon usury would have been very barbarous. Where the borrower gets, or hopes to get, it is just that the lender should share in the gain; but to him that borrows for his necessary food pity must be shown, and we must lend, hoping for nothing again, if we have wherewithal to do it, Luk 6:35. (2.) They might lend upon usury to a stranger, who was supposed to live by trade, and (as we say) by turning the penny, and therefore got by what he borrowed, and came among them in hopes to do so. By this it appears that usury is not in itself oppressive; for they must not oppress a stranger, and yet might exact usury from him.

IV. The performance of the vows wherewith we have bound our souls is here required; and it is a branch of the law of nature, Deu 23:21-23. (1.) We are here left at our liberty whether we will make vows or no: If thou shalt forbear to vow (some particular sacrifice and offering, more than was commanded by the law), it shall be no sin to thee. God had already signified his readiness to accept a free-will offering thus vowed, though it were but a little fine flour (Lev 2:4, etc.), which was encouragement enough to those who were so inclined. But lest the priests, who had the largest share of those vows and voluntary offerings, should sponge upon the people, by pressing it upon them as their duty to make such vows, beyond their ability and inclination, they are here expressly told that it should not be reckoned a sin in them if they did not make any such vows, as it would be if they omitted any of the sacrifices that God had particularly required. For (as bishop Patrick well expresses it) God would have men to be easy in his service, and all their offerings to be free and cheerful. (2.) We are here laid under the highest obligations, when we have made a vow, to perform it, and to perform it speedily: "Thou shalt not be slack to pay it, lest if it be delayed beyond the first opportunity the zeal abate, the vow be forgotten, or something happen to disable thee for the performance of it. That which has gone out of thy lips as a solemn and deliberate vow must not be recalled, but thou shalt keep and perform it, punctually and fully." The rule of the gospel goes somewhat further than this. Co2 9:7, Every one, according as he purposeth in his heart, though it have not gone out of his lips, so let him give. Here is a good reason why we should pay our vows, that if we do not God will require it of us, will surely and severely reckon with us, not only for lying, but for going about to mock him, who cannot be mocked. See Ecc 5:4.

V. Allowance is here given, when they passed through a cornfield or vineyard, to pluck and eat of the corn or grapes that grew by the road-side, whether it was done for necessity or delight, only they must carry none away with them, Deu 23:24, Deu 23:25. Therefore the disciples were not censured for plucking the ears of corn (it was well enough known that the law allowed it), but for doing it on the sabbath day, which the tradition of the elders had forbidden. Now, 1. This law intimated to them what great plenty of corn and wine they should have in Canaan, so much that a little would not be missed out of their fruits: they should have enough for themselves and all their friends. 2. It provided for the support of poor travellers, to relieve the fatigue of their journey, and teaches us to be kind to such. The Jews say, "This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn." 3. It teaches us not to insist upon property in a small matter, of which it is easy to say, What is that between me and thee? It was true the grapes which the passenger ate were none of his own, nor did the proprietor give them to him; but the thing was of so small value that he had reason to think were he present, he would not deny them to him, anymore than he himself would grudge the like courtesy, and therefore it was no theft to take them. 4. It used them to hospitality, and teaches us to be ready to distribute, willing to communicate, and not to think every thing lost that is given away. Yet, 4. It forbids us to abuse the kindness of our friends, and to take the advantage of fair concessions to make unreasonable encroachments: we must not draw an ell from those that give but an inch. They may eat of their neighbour's grapes; but it does not therefore follow that they may carry away.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–25. Public domain.
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Augustine of HippoAD 430
On the Work of Monks 23.28
Let all the servants of God grant [the monks] permission to enter their fields whenever they wish and to depart when well fed and satisfied. This is according to the law given to the people of Israel that no one should arrest a thief in his fields unless he wished to take something away with him. Rather, the owner of the field should permit him who had touched nothing but what he had eaten to depart free and unpunished.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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