Deuteronomy 24:19

KJV

When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands.

KJV (with Strong's)

When thou cuttest down {H7114} thine harvest {H7105} in thy field {H7704}, and hast forgot {H7911} a sheaf {H6016} in the field {H7704}, thou shalt not go again {H7725} to fetch {H3947} it: it shall be for the stranger {H1616}, for the fatherless {H3490}, and for the widow {H490}: that the LORD {H3068} thy God {H430} may bless {H1288} thee in all the work {H4639} of thine hands {H3027}.

Complete Jewish Bible

"When harvesting the grain in your field, if you forgot a sheaf of grain there, you are not to go back and get it; it will remain there for the foreigner, the orphan and the widow, so that ADONAI your God will bless you in all the work you do.

Berean Standard Bible

If you are harvesting in your field and forget a sheaf there, do not go back to get it. It is to be left for the foreigner, the fatherless, and the widow, so that the LORD your God may bless you in all the work of your hands.

American Standard Version

When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the sojourner, for the fatherless, and for the widow; that Jehovah thy God may bless thee in all the work of thy hands.

Commentary

### SUMMARY
Deuteronomy 24:19 presents a profound and practical divine ordinance within the Mosaic Law, compelling landowners in Israel to leave behind any forgotten sheaves during harvest for the most vulnerable members of society: the stranger, the fatherless, and the widow. This command transcends mere charity, establishing a foundational principle of social justice and economic provision deeply embedded within the nation's agricultural practices, ensuring that God's people, in their prosperity, would reflect His own compassionate heart for the marginalized and thereby receive further blessing on their labor and endeavors.

### CONTEXT
* **Literary Context:** This verse is strategically placed within a broader collection of humanitarian and social laws in Deuteronomy 23-25, which serve as practical outworkings of Israel's covenant relationship with Yahweh as they prepared to enter the Promised Land. These statutes, delivered by Moses, emphasize justice, compassion, and holiness across various facets of daily life, from marriage and divorce to loans and the treatment of the poor. Deuteronomy 24 specifically addresses the protection of the vulnerable, and the command in this verse aligns seamlessly with other agricultural provisions designed for the needy found elsewhere in the Pentateuch. For instance, the laws concerning gleaning the corners of fields and not gathering fallen grapes or olives ([Leviticus 19:9-10](/leviticus/19-9 "Leviticus 19:9-10 - Laws for Gleaning and the Poor")) and the specific instruction to leave gleanings for the poor and sojourner ([Leviticus 23:22](/leviticus/23-22 "Leviticus 23:22 - Harvest for the Poor")) underscore a divinely ordained system of social welfare. This interconnected legal framework ensures that even an accidental oversight by a landowner becomes a deliberate channel of provision for those in dire need, integrating mercy into the very rhythm of their economic life.

* **Historical & Cultural Context:** Ancient Israel was an agrarian society, where the annual harvest was the cornerstone of economic survival and a time of both intense labor and joyous celebration. Within this context, the disparities between prosperous landowners and the landless or unprotected—such as the stranger, fatherless, and widow—were starkly evident. In a world devoid of modern social safety nets, these groups were perpetually on the brink of destitution, lacking land, family protection, or reliable income. The command to leave forgotten sheaves was remarkably progressive, even revolutionary, compared to the practices of surrounding Near Eastern cultures, which typically upheld the landowner's absolute rights to their entire yield. This law not only offered a vital means of sustenance for the poor but also served as a constant, tangible reminder to the Israelites of their own past vulnerability as [strangers and slaves in Egypt](/deuteronomy/10-19 "Deuteronomy 10:19 - Remember the Sojourner"), thereby fostering a deep-seated empathy and a unique social ethic rooted in their covenant with a compassionate God. It established a cultural norm where generosity was not merely optional charity but a divinely mandated obligation, woven into the very fabric of their economic and social identity.

* **Key Themes:** Deuteronomy 24:19 powerfully articulates several core themes central to the Deuteronomic code and broader biblical theology. Firstly, it profoundly embodies **Divine Compassion and Social Justice**, revealing God's unwavering concern for the less fortunate and His expectation that His people reflect His character by actively caring for the marginalized. This law ensures that even an unintentional oversight transforms into a channel for intentional provision, demonstrating that God's justice encompasses equitable access and compassionate care, not merely punitive measures. Secondly, the verse highlights **Divine Provision and Trust**, implicitly teaching Israel that their generosity would not lead to lack. By commanding them to relinquish a portion, God calls them to trust in His abundant supply for their own needs, knowing that their obedience to His command for the poor would be met with His faithfulness. Thirdly, the explicit promise "that the LORD thy God may bless thee in all the work of thine hands" underscores the theme of **Generosity and Blessing**. This principle, a recurring motif throughout Scripture, affirms that open-handedness towards the needy is not a drain on resources but an investment that invites divine favor and holistic prosperity, encompassing not just material wealth but overall well-being. Finally, the law subtly echoes the theme of **Remembrance of Past Hardship**, reminding the Israelites of their own history as vulnerable sojourners, thereby cultivating a communal empathy that should extend to all who are similarly disadvantaged.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Stranger (Hebrew, _gêr'_):** From H1616, this term refers to a resident alien or sojourner, a non-Israelite who had left their homeland and settled among the Israelites. Unlike a transient visitor, the _gêr_ lived within the community, often without land, tribal affiliation, or the protective network of a strong family, rendering them highly dependent on the hospitality and laws of Israel. God's repeated command to care for the _gêr_ emphasizes His concern for those who are marginalized and without a secure place in society.
* **Fatherless (Hebrew, _yâthôwm'_):** From H3490, specifically denoting an orphan, particularly a child who has lost their father. In ancient patriarchal societies, the father was typically the primary provider, protector, and legal representative of the family. The loss of a father left children, especially young ones, in an extremely vulnerable position, often without economic support, social standing, or legal recourse. God consistently identifies with and commands protection for the _yâthôwm_.
* **Widow (Hebrew, _ʼalmânâh'_):** From H490, a woman whose husband has died. Similar to the fatherless, widows in ancient societies were frequently left without economic provision, legal protection, or social status, as their identity and security were largely tied to their husbands. They were among the most defenseless groups, making them a recurring focus of divine compassion and legislative protection throughout the Old Testament. These three categories—stranger, fatherless, and widow—form a consistent triad in biblical law, representing the archetypal vulnerable members of society.
* **Bless (Hebrew, _bârak'_):** From H1288, a primitive root meaning "to kneel"; by implication, to bless God (as an act of adoration) and, vice-versa, man (as a benefit). This term signifies the conferral of divine favor, prosperity, and well-being. In this context, it highlights that obedience to God's commands regarding justice and compassion results in His active favor upon the work and life of the obedient individual, indicating a holistic flourishing that extends beyond mere material gain.
* **Work (Hebrew, _maʻăseh'_):** From H4639, meaning an action, transaction, activity, or product. This term encompasses all the endeavors, labor, and output of one's hands. The promise of blessing upon "all the work of thine hands" signifies that God's favor extends to every aspect of the obedient individual's productive life, ensuring fruitfulness and success in their daily occupations and efforts.

#### Verse Breakdown
* **"When thou cuttest down thine harvest in thy field":** This opening clause establishes the specific context for the law: the agricultural grain harvest, addressing the landowner or farmer directly. It refers to the main, intentional gathering of the crop, setting the stage for an unexpected circumstance.
* **"and hast forgot a sheaf in the field":** This crucial phrase introduces the precise condition under which the law applies—an unintentional oversight. It is not about deliberately leaving a portion, but about an accidental omission. A "sheaf" (Hebrew: _ʿōmer_) refers to a bundle of cut grain. The command applies specifically to what is genuinely forgotten, distinguishing it from other laws concerning intentional gleaning.
* **"thou shalt not go again to fetch it":** This is the direct, unequivocal prohibition. Once the forgotten sheaf is noticed, the landowner is explicitly commanded not to return to retrieve it. This prevents the landowner from maximizing their yield at the expense of the poor and reinforces the principle that what is forgotten is no longer their exclusive property.
* **"it shall be for the stranger, for the fatherless, and for the widow":** This clause designates the rightful beneficiaries of the forgotten sheaf. It explicitly names the three most vulnerable and often landless groups in Israelite society, ensuring that the provision directly benefits those most in need, thereby preventing starvation and providing a measure of dignity and sustenance.
* **"that the LORD thy God may bless thee in all the work of thine hands.":** This concluding clause serves as the divine motivation and promise. It establishes a direct link between obedience to this specific command of compassion and the broader blessing of God (H1288, _bârak_) upon all the labor (H4639, _maʻăseh_) and endeavors (H3027, _yâd_) of the obedient individual. This demonstrates that acts of compassion and justice are not merely ethical requirements but are deeply intertwined with God's covenantal blessing and holistic prosperity.

#### Literary Devices
Deuteronomy 24:19 masterfully employs several literary devices to convey its message with clarity and authority. It functions as a clear **Legal Prescription**, a direct command from God delivered through Moses, utilizing imperative language ("thou shalt not go again"). The verse begins with a precise **Conditional Clause** ("When thou cuttest down... and hast forgot..."), meticulously outlining the specific circumstances under which the law becomes operative. The explicit naming of the beneficiaries ("the stranger, for the fatherless, and for the widow") constitutes a classic **Triadic List**, a common biblical literary pattern employed to emphasize completeness, inclusivity, and the comprehensive nature of God's concern for the vulnerable. Finally, the verse culminates with a powerful **Motivation Clause** ("that the LORD thy God may bless thee in all the work of thine hands"), which serves as both a theological justification and a divine incentive for obedience. This promise of divine blessing underscores the principle of reciprocal generosity, where human acts of compassion are met with divine favor, reinforcing the covenantal relationship between God and Israel.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 24:19 is a profound theological statement on God's character and His expectations for His covenant people. It reveals a God who is not distant or indifferent to human suffering but is intimately concerned with the welfare of the most vulnerable. This law transforms an accidental oversight into an intentional act of justice, demonstrating that God's righteousness extends beyond mere ritual purity to encompass social ethics and economic equity. It teaches that true prosperity is not measured solely by accumulation but by the willingness to share and to ensure that no one is left destitute, reflecting God's own generosity and compassion. The command underscores the principle that obedience to God's heart for the poor is a pathway to divine blessing, integrating social responsibility directly into the experience of God's favor and affirming that open-handedness is a conduit for God's abundant provision.

* [Leviticus 19:9-10](/leviticus/19-9 "Leviticus 19:9-10 - Laws of Gleaning and Care for the Poor")
* [Proverbs 19:17](/proverbs/19-17 "Proverbs 19:17 - Lending to the Poor is Lending to the Lord")
* [James 1:27](/james/1-27 "James 1:27 - Pure Religion: Care for Orphans and Widows")

### REFLECTION AND APPLICATION
Deuteronomy 24:19 transcends its ancient agricultural setting to offer timeless principles for contemporary believers, calling us to embody God's heart for the marginalized in our own contexts. While we may not literally be harvesting fields, the spirit of this law compels us to cultivate a posture of intentional generosity and mindful compassion. It challenges us to look beyond our immediate interests and to recognize opportunities—even those arising from "oversights" or surplus—to provide for the vulnerable in our communities. This means actively identifying and supporting those who are marginalized, whether they are immigrants and refugees (strangers), children without parental care (fatherless), or women facing economic hardship (widows). Our "harvest" today might be financial resources, professional skills, time, or even simply our attention and advocacy. The verse encourages us to release our grip on every last bit of our "gain" and to trust that God's blessing is not diminished but amplified through our open-handedness. It invites us to participate in God's ongoing work of justice and mercy, trusting that as we care for His beloved poor, He will indeed bless the work of our hands and hearts, leading to holistic flourishing.

#### Questions for Reflection
* **In what ways do I "harvest" in my life (e.g., resources, talents, time), and how might I be unintentionally overlooking "sheaves" that could benefit others?**
* **Who are the "strangers, fatherless, and widows" in my community today, and how can I practically extend God's provision and compassion to them?**
* **How does the promise of God's blessing motivate or challenge my current practices of generosity and social responsibility?**
* **What small, consistent acts of releasing my "surplus" can I commit to, trusting God for His continued provision and blessing?**

### FAQ
**Does this law mean I should intentionally be careless with my resources so others can benefit?**

Answer: No, the law in [Deuteronomy 24:19](/deuteronomy/24-19 "Deuteronomy 24:19 - Forgotten Sheaves for the Needy") specifically refers to a "forgotten sheaf," indicating an unintentional oversight. It does not advocate for carelessness, negligence, or deliberate waste. Instead, it transforms an accidental omission into a divinely ordained opportunity for provision. The emphasis is on the landowner's integrity in not returning to retrieve what was genuinely overlooked, thereby honoring God's design for the poor. Other laws, like gleaning, covered intentional provision. The underlying principle is about cultivating a heart posture that is so generous and trusting in God's provision that even what is accidentally left behind is willingly relinquished for the benefit of the needy, demonstrating a deep commitment to justice and compassion.

**Why are "the stranger, the fatherless, and the widow" specifically mentioned?**

Answer: These three groups (the _gêr_, _yâthôwm_, and _ʼalmânâh_ in Hebrew) consistently appear together throughout the Old Testament as the archetypal vulnerable members of Israelite society. In ancient agrarian cultures, they often lacked the traditional support systems of land ownership, family protection, or a male head of household, making them particularly susceptible to poverty, exploitation, and destitution. God's repeated emphasis on their welfare, as seen in passages like [Exodus 22:21-22](/exodus/22-21-22 "Exodus 22:21-22 - Protection for Sojourners, Widows, and Orphans") and [Zechariah 7:10](/zechariah/7-10 "Zechariah 7:10 - Do Not Oppress the Widow, Orphan, Sojourner, or Poor"), highlights His unique compassion for the marginalized and His expectation that His people reflect this divine concern by actively protecting and providing for those who cannot fend for themselves. Their consistent mention underscores their profound vulnerability and God's unwavering commitment to their well-being.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 24:19, with its compassionate mandate to care for the stranger, fatherless, and widow through the harvest, finds its ultimate and profound fulfillment in Jesus Christ. While the Old Testament law prescribed a system of physical provision, Christ embodies the very heart of God's compassion and extends it to a spiritual harvest of redemption. Jesus consistently identified with the poor and marginalized, declaring His mission to bring good news to the poor, to proclaim release to the captives, and recovery of sight to the blind, and to set at liberty those who are oppressed, as prophesied in [Isaiah 61:1](/isaiah/61-1 "Isaiah 61:1 - Good News for the Poor") and quoted in [Luke 4:18-19](/luke/4-18-19 "Luke 4:18-19 - Jesus' Mission Statement at Nazareth"). He taught that true greatness is found in serving the least of these, even equating service to the hungry, thirsty, stranger, naked, sick, and imprisoned with direct service to Himself ([Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Judgment of the Nations")). The "forgotten sheaf" principle foreshadows the radical generosity of Christ, who, though rich, became poor for our sake, that we through His poverty might become rich ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Self-Impoverishment for Our Riches")). In the New Covenant, the Church, as the body of Christ, is called to continue this ministry of compassion, not merely through agricultural gleaning but through intentional acts of love, justice, and provision for all who are vulnerable, reflecting the boundless grace of God found in the ultimate harvest of redemption in Christ. The blessing promised in Deuteronomy 24:19 is fully realized in the spiritual abundance, eternal life, and holistic flourishing that flow from our union with the One who gave His all for us on the cross.

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

Leviticus 23:22

And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I [am] the LORD your God.

Deuteronomy 14:29

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.

Leviticus 19:9

And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.

Leviticus 19:10

And thou shalt not glean thy vineyard, neither shalt thou gather [every] grape of thy vineyard; thou shalt leave them for the poor and stranger: I [am] the LORD your God.

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.

Luke 14:13

But when thou makest a feast, call the poor, the maimed, the lame, the blind:

Luke 14:14

And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.