TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 24:14–22. His two-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Masters are commanded to be just to their poor servants, Deu 24:14, Deu 24:15. 1. They must not oppress them, by overloading them with work, by giving them undue and unreasonable rebukes, or by withholding from them proper maintenance. A servant, though a stranger to the commonwealth of Israel, must not be abused: "For thou wast a bondman in the land where thou wast a stranger (Deu 24:18), and thou knowest what a grievous thing it is to be oppressed by a task-master, and therefore, in tenderness to those that are servants and strangers, and in gratitude to that God who set thee at liberty and settled thee in a country of thy own, thou shalt not oppress a servant." Let not masters be tyrants to their servants, for their Master is in heaven. See Job 31:13. 2. They must be faithful and punctual in paying them their wages: "At his day thou shalt give him his hire, not only pay it in time, without further delay. As soon as he had done his day's work, if he desire it, let him have his day's wages," as those labourers (Mat 20:8) when evening had come. he that works by day-wages is supposed to live from hand to mouth, and cannot have tomorrow's bread for his family till be is paid for this day's labour. If the wages be withheld, (1.) It will be grief to the servant, for, poor man, he sets his heart upon it,. or, as the word is, he lifts up his soul to it, he is earnestly desirous of it, as the reward of his work (Job 7:2), and depends upon it as the gift of God's providence for the maintenance of his family. A compassionate master, though it should be somewhat inconvenient to himself, would not disappoint the expectation of a poor servant that was so fond to think of receiving his wages. But that is not the worst. (2.) It will be guilt to the master. "The injured servant will cry against thee to the Lord; since he has no one else to appeal to, he will lodge his appeal in the court of heaven, and it will be sin to thee." Or, if he do not complain, the cause will speak for itself, the "hire of the labourers which is kept back by fraud will itself cry," Jam 5:4. It is a greater sin than most people think it is, and will be found so in the great day, to put hardships upon poor servants, labourers, and workmen, that we employ. God will do them right if men do not.
II.Magistrates and judges are commanded to be just in their administrations.
1.In those which we call pleas of the crown a standing rule is here given, that the fathers shall not be put to death for the children, nor the children for the fathers, Deu 24:16. If the children make themselves obnoxious to the law, let them suffer for it, but let not the parents suffer either for them or with them; it is grief enough to them to see their children suffer: if the parents be guilty, let them die for their own sin; but though God, the sovereign Lord of life, sometimes visits the iniquity of the fathers upon the children, especially the sin of idolatry, and when he deals with nations in their national capacity, yet he does not allow men to do so. Accordingly, we find Amaziah sparing the children, even when the fathers were put to death for killing the king, Kg2 14:6. It was in an extraordinary case, and no doubt by special direction from heaven, that Saul's sons were put to death for his offence, and they died rather as sacrifices than as malefactors, Sa2 21:9, Sa2 21:14.
2.In common pleas between party and party, great care must be taken that none whose cause was just should fare the worse for their weakness, nor for their being destitute of friends, as strangers, fatherless, and widows (Deu 24:17): "Thou shalt not pervert their judgment, nor force them to give their very raiment for a pledge, by defrauding them of their right." Judges must be advocates for those that cannot speak for themselves and have no friends to speak for them.
III.The rich are commanded to be kind and charitable to the poor.
Many ways they are ordered to be so by the law of Moses. The particular instance of charity here prescribed is that they should not be greedy in gathering in their corn, and grapes, and olives, so as to be afraid of leaving any behind them, but be willing to overlook some, and let the poor have the gleanings, v. 19-22. 1. "Say not, 'It is all my own, and why should not I have it?' But learn a generous contempt of property in small matters. One sheaf or two forgotten will make thee never the poorer at the year's end, and it will do somebody good, if thou have it not." 2. "Say not, 'What I give I will give, and know whom I give it to, why should I leave it to be gathered by I know not whom, that will never thank me.' But trust God's providence with the disposal of thy charity, perhaps that will direct it to the most necessitous." Or, "Thou mayest reasonably think it will come to the hands of the most industrious, that are forward to seek and gather that which this law provides for them." 3. "Say not, 'What should the poor do with grapes and olives? It is enough for them to have bread and water;' for, since they have the same senses that the rich have, why should not they have some little share of the delights of sense?" Boaz ordered handfuls of corn to be left on purpose for Ruth, and God blessed him. All that is left is not lost.
Continue studying Deuteronomy 24:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Deuteronomy 24:20 presents a compassionate social welfare law within the Mosaic covenant, instructing landowners not to exhaustively harvest their olive trees. Instead, they were commanded to intentionally leave a portion of the fruit on the branches, specifically designated for the benefit of the most vulnerable members of society: the stranger, the fatherless, and the widow. This divine instruction underscores God's deep concern for justice, generosity, and the dignified provision for those without means, ensuring that even in abundance, the needs of the marginalized were met through the obedience and stewardship of His people.
Context
Literary Context
Deuteronomy 24:20 is situated within a broader collection of social and ethical laws (often referred to as the Deuteronomic Code) that govern various aspects of Israelite life, following the Ten Commandments and preceding the final speeches of Moses. Specifically, it is part of a series of agricultural laws found in Deuteronomy 24:19-22 that mandate gleaning and leaving portions of the harvest for the poor. These particular regulations immediately follow laws concerning divorce, pledges, kidnapping, and leprosy, demonstrating a consistent emphasis throughout the chapter on justice, compassion, and the protection of the vulnerable within the covenant community. The repeated theological motivation, "remember that you were slaves in Egypt" (e.g., Deuteronomy 24:18), serves as a powerful reminder for Israel to show the same mercy and justice they received from God.
Historical & Cultural Context
In ancient Israel, agriculture formed the backbone of the economy and daily life, with olive trees being a critical resource for food, oil (used for cooking, lighting, and anointing), and trade. The harvesting process for olives often involved beating the branches with sticks to dislodge the fruit, a method that inherently left some olives clinging to higher or less accessible boughs. The command in this verse directly addresses this practice, prohibiting a second, exhaustive pass to collect every last olive. The "stranger" (Hebrew: gêr), "fatherless" (Hebrew: yâthôwm), and "widow" (Hebrew: ʼalmânâh) represent the most vulnerable demographic groups in a patriarchal, land-based society, often lacking familial support, land ownership, or a male protector. God's specific provision for these groups through agricultural laws like gleaning (also seen in Leviticus 19:9-10) was a divinely ordained social welfare system, ensuring their sustenance and dignity.
Key Themes
This verse powerfully contributes to several overarching themes within Deuteronomy and the broader Old Testament. It highlights God's profound concern for social justice and the equitable distribution of resources, ensuring that the poor and marginalized are not left destitute but have a dignified means of provision. It underscores the principle of generosity and compassion, calling God's people to reflect His own character by actively caring for their neighbors, especially the most vulnerable. This law also teaches trust in God's abundance; by commanding landowners to leave a portion, God implicitly encourages them to resist greed and to have faith that He will bless their remaining harvest, demonstrating that true prosperity includes sharing. Ultimately, it reveals God's desire for a holy community that lives out covenant faithfulness not just in ritual, but in practical, ethical treatment of one another, particularly those in need, echoing the call to love one's neighbor as oneself found in Leviticus 19:18.
Exposition and Analysis
Key Word Analysis
This verb describes the physical action of striking or knocking out, specifically used here for dislodging olives from a tree. It implies a vigorous, though not necessarily exhaustive, action. The command "thou shalt not go over the boughs again" directly addresses the result of this beating method: some olives would inevitably remain. The Hebrew term emphasizes the practical nature of the harvest, making the command to leave what remains a deliberate act of restraint and generosity, rather than a mere oversight.
The gêr refers to a resident alien or sojourner living among the Israelites. Unlike a transient visitor, the gêr had settled in the land but typically lacked tribal land inheritance, familial support networks, and full legal rights that citizens possessed. They were particularly vulnerable to exploitation and poverty, often dependent on the goodwill of the community. God's repeated injunction to care for the gêr (e.g., Deuteronomy 10:19) stems from Israel's own experience as strangers in Egypt.
These two groups are almost always mentioned together in the Old Testament as the epitome of societal vulnerability. The "fatherless" refers to children who have lost their primary male provider and protector, leaving them without an inheritance or means of support. The "widow" is a woman whose husband has died, leaving her without the legal, economic, or social standing that a husband provided in a patriarchal society. Both were highly susceptible to poverty, injustice, and exploitation. God's consistent command to protect and provide for the yâthôwm and ʼalmânâh (e.g., Psalm 68:5) highlights His special advocacy for the defenseless.
Verse Breakdown
"When thou beatest thine olive tree"
This opening clause sets the specific context for the law: the time of olive harvest. It acknowledges a common agricultural practice in ancient Israel, where olives were dislodged from trees by beating the branches. This immediately grounds the divine command in the practical realities of daily life and labor.
"thou shalt not go over the boughs again"
This is the core prohibition of the verse. After the initial beating and collection, the landowner is explicitly forbidden from making a second, meticulous pass to gather every last olive. This command requires intentional restraint and a deliberate decision to leave a portion of the harvest uncollected, demonstrating a willingness to forgo maximum personal gain.
"it shall be for the stranger, for the fatherless, and for the widow"
This final clause states the purpose and beneficiaries of the uncollected olives. The "it" refers to the remaining fruit on the tree. This portion is not to be wasted or left to rot, but is specifically designated as provision for the most vulnerable members of society. This highlights God's design for a just and compassionate community where the abundance of some directly benefits the needs of others, ensuring that even those without land or family support have access to sustenance.
Literary Devices
Deuteronomy 24:20 employs several literary devices to convey its powerful message. It functions as a Legal Imperative, expressed through a direct command ("thou shalt not go over") that leaves no room for ambiguity, underscoring the divine authority behind the instruction. The verse utilizes Inclusion and Exclusion by specifically naming the beneficiaries ("stranger, fatherless, and widow") while implicitly excluding the landowner from collecting everything, thereby defining who benefits from this act of generosity. The Symbolism of the olive tree itself is significant; as a source of vital sustenance and wealth, it symbolizes God's blessing and provision. The command to leave a portion transforms this symbol of abundance into a tangible expression of social justice and shared prosperity. Furthermore, the repeated mention of the "stranger, fatherless, and widow" across various Old Testament laws and prophetic pronouncements constitutes a form of Repetition or recurring motif, emphasizing God's consistent and unwavering concern for these marginalized groups and reinforcing their status as recipients of divine protection and communal care.
Theological and Thematic Connections
Deuteronomy 24:20 is far more than a simple agricultural regulation; it is a profound theological statement about God's character and His vision for human society. It reveals a God who is not only just but also deeply compassionate, actively concerned with the welfare of the most vulnerable. This law reflects the divine principle that all blessings, including the harvest, ultimately come from God and are to be stewarded in a way that honors Him, which includes sharing with those in need. It teaches that true worship involves not just ritual, but also ethical living and practical love for one's neighbor. By commanding Israel to provide for the stranger, fatherless, and widow, God calls His people to embody His own heart for justice and mercy, transforming their economic practices into acts of covenant faithfulness. This principle foreshadows the New Testament emphasis on radical generosity and care for the poor as a hallmark of true discipleship.
Reflection and Application
While the specific act of "beating an olive tree" may not be a common practice for most believers today, the underlying principles of Deuteronomy 24:20 remain profoundly relevant and universally applicable. This ancient law calls us to cultivate a posture of radical generosity, intentionally leaving room for others in our abundance rather than grasping for every last bit for ourselves. It challenges us to look beyond our immediate needs and possessions, actively seeking out and providing for the "strangers, fatherless, and widows" in our contemporary society—those who are marginalized, vulnerable, or lacking basic provisions. This could involve contributing to food banks, supporting initiatives for refugees, advocating for social justice, or simply being mindful of the needs of the lonely and forgotten in our own communities. Ultimately, this verse serves as a timeless reminder that our prosperity is not solely for our own consumption but is a gift from God, intended to be shared, reflecting His compassionate heart and building a more just and loving world.
Questions for Reflection
FAQ
How does this ancient agricultural law apply to believers today, given that most do not harvest olive trees?
While the literal act of harvesting olives is specific to ancient Israel, the enduring principles embedded in Deuteronomy 24:20 are profoundly relevant for believers today. This law is a powerful illustration of God's heart for justice, compassion, and the care of the vulnerable. It teaches us to:
Christ-Centered Fulfillment
Deuteronomy 24:20, with its mandate for compassionate provision for the vulnerable, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Old Testament law prescribed external acts of generosity, Christ embodies the very heart of God's generosity and concern for the marginalized. He is the one who, though rich, for our sake became poor, so that by His poverty we might become rich (2 Corinthians 8:9). Jesus consistently identified with the "stranger, fatherless, and widow" of His day, ministering to the sick, feeding the hungry, and welcoming the outcast. His teachings, particularly the parable of the Good Samaritan (Luke 10:25-37), expand the concept of "neighbor" to include anyone in need, transcending ethnic or social boundaries. Furthermore, His teaching on the sheep and the goats in Matthew 25:31-46 explicitly states that acts of mercy shown to "the least of these" are acts done directly to Him, demonstrating that care for the vulnerable is not merely a social obligation but a direct expression of love for Christ. Thus, the spirit of Deuteronomy 24:20 is not abolished but perfected and radically expanded in Christ, calling His followers to live lives characterized by sacrificial love, radical generosity, and unwavering advocacy for the poor and oppressed, mirroring the very character of God revealed in Jesus.