Deuteronomy 24:21

KJV

When thou gatherest the grapes of thy vineyard, thou shalt not glean [it] afterward: it shall be for the stranger, for the fatherless, and for the widow.

KJV (with Strong's)

When thou gatherest {H1219} the grapes of thy vineyard {H3754}, thou shalt not glean {H5953} it afterward {H310}: it shall be for the stranger {H1616}, for the fatherless {H3490}, and for the widow {H490}.

Complete Jewish Bible

When you gather the grapes from your vineyard, you are not to return and pick grapes a second time; what is left will be for the foreigner, the orphan and the widow.

Berean Standard Bible

When you gather the grapes of your vineyard, you must not go over the vines again. What remains will be for the foreigner, the fatherless, and the widow.

American Standard Version

When thou gatherest the grapes of thy vineyard, thou shalt not glean it after thee: it shall be for the sojourner, for the fatherless, and for the widow.

Commentary

### SUMMARY
Deuteronomy 24:21 issues a specific agricultural and ethical command to Israelite landowners: during the grape harvest, they are forbidden from conducting a second, exhaustive gleaning of their vineyards. Instead, the remaining grapes are to be intentionally left behind and designated for the "stranger, for the fatherless, and for the widow." This statute profoundly expresses God's compassionate character and His covenantal expectation for social justice, embedding principles of generosity, stewardship, and care for the vulnerable directly into the economic and agricultural practices of ancient Israel, thereby ensuring essential provision for the most marginalized members of society.

### CONTEXT
* **Literary Context:** Deuteronomy 24:21 is situated within the broader legal framework of Deuteronomy, specifically within chapters 12-26, which comprise a detailed exposition of statutes and ordinances for Israel's life in the Promised Land. These laws are presented as Moses' final instructions to the generation poised to enter Canaan, serving as a reiteration and expansion of the covenant established at Mount Sinai. Chapter 24, in particular, is a diverse collection of humanitarian and ethical laws, covering subjects from divorce and fair wages to pledges and the protection of the vulnerable. The gleaning laws, including this one for vineyards and similar ones for grain fields (e.g., [Deuteronomy 24:19-20](/deuteronomy/24-19-20 "Deuteronomy 24:19-20 - Gleaning Laws for Grain and Olives")), are integral to this section. They underscore that Israel's covenant relationship with Yahweh is not merely ritualistic but profoundly impacts their social and economic interactions, demanding a society characterized by justice and compassion, reflecting God's own nature. This specific command is part of a series of provisions designed to prevent extreme poverty and foster communal responsibility.
* **Historical & Cultural Context:** Ancient Israel was fundamentally an agrarian society, where land ownership, agricultural productivity, and the annual harvest were the bedrock of economic survival and societal stability. In this context, there were no formal governmental social welfare programs as we understand them today. Instead, the family, clan, and broader community served as the primary safety nets. However, certain demographic groups—the _gêr_ (stranger or resident alien), the _yâthôwm_ (fatherless or orphan), and the _ʼalmânâh_ (widow)—were inherently vulnerable. Strangers often lacked land, familial ties, and established support networks; orphans lost their primary provider and protector; and widows, especially those without adult sons, faced severe economic hardship and social marginalization in a patriarchal society. The gleaning laws, therefore, functioned as a divinely ordained social security system. They integrated the care for these vulnerable groups directly into the nation's agricultural economy, transforming what might have been left to individual charity into a legal and covenantal obligation, thereby ensuring basic provision and upholding human dignity.
* **Key Themes:** This verse powerfully contributes to several overarching themes found throughout Deuteronomy and the Pentateuch, illuminating the very character of God and His expectations for His people. It prominently highlights **Divine Provision and Generosity**, reminding Israel that all blessings, especially the abundant harvest, originate from God, and they are called to mirror His generosity by sharing with others. This principle is also evident in broader commands for tithing and offerings (e.g., [Deuteronomy 14:28-29](/deuteronomy/14-28-29 "Deuteronomy 14:28-29 - Tithing for the Levite, Stranger, Fatherless, and Widow")). The law also profoundly emphasizes **Social Justice and Compassion**, demonstrating God's deep concern for the marginalized and His mandate for His people to actively care for them, echoing the Lord's own character as one who "executes justice for the fatherless and the widow, and loves the stranger, giving him food and clothing" ([Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Love for the Vulnerable")). Furthermore, it underscores the principle of **Stewardship**, teaching that resources are a gift from God to be managed responsibly for the well-being of the entire community, not solely for personal gain. This requires **Trust in God** that He will still provide sufficiently even when a portion is intentionally set aside for others.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Glean (Hebrew, _ʻâlal'_ H5953):** This primitive root refers to the act of thoroughly effecting something, specifically to glean or gather what is left behind after the main harvest. In the context of Deuteronomy 24:21, the command "thou shalt not glean [it] afterward" is a prohibition against an exhaustive, second pass through the vineyard. It mandates an intentional "leaving" of a portion, not merely allowing for accidental drops, thereby challenging the landowner to restrain their natural inclination to maximize personal profit and instead ensure provision for the poor.
* **Stranger (Hebrew, _gêr'_ H1616):** Properly denoting a guest, this term by implication refers to a foreigner, alien, or sojourner who resided among the Israelites but did not possess tribal land inheritance. Lacking the traditional familial and communal support structures of native Israelites, the _gêr_ was inherently vulnerable. God's repeated command to care for the _gêr_ (e.g., [Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Stranger")) is rooted in Israel's own historical experience as strangers in Egypt, fostering empathy and ethical treatment.
* **Widow (Hebrew, _ʼalmânâh'_ H490):** This term refers to a woman whose husband has died. In ancient patriarchal society, a woman's economic and social standing was largely tied to her male relatives. Consequently, a widow often faced severe economic hardship, social marginalization, and vulnerability to exploitation. Along with the _gêr_ and _yâthôwm_ (fatherless/orphan), the _ʼalmânâh_ represents the archetypal vulnerable person in ancient Israelite society, consistently highlighted in God's law as deserving of special protection and provision.

#### Verse Breakdown
* **"When thou gatherest the grapes of thy vineyard":** This opening clause establishes the specific setting and timing for the law—the grape harvest, a period of intensive labor and potential abundance. It directly addresses the landowner, emphasizing their responsibility and stewardship over their property and its yield. This specificity highlights that God's laws are not abstract principles but concrete instructions for daily life and economic activity, integrating ethical behavior into the very fabric of society.
* **"thou shalt not glean [it] afterward":** This is the core negative command, a clear prohibition against conducting a second, exhaustive collection of grapes after the initial harvest. It implies that the landowner must deliberately leave a portion of the produce uncollected. This command directly challenges human tendencies toward greed and self-maximization, requiring a conscious act of restraint and generosity for the benefit of others, rather than pursuing every last possible gain.
* **"it shall be for the stranger, for the fatherless, and for the widow":** This concluding clause provides the positive purpose and identifies the specific beneficiaries of the ungleaned produce. By naming the _gêr_ (stranger), _yâthôwm_ (fatherless/orphan), and _ʼalmânâh_ (widow), the law highlights God's particular concern for the three most vulnerable and often marginalized groups in ancient Israelite society—those without traditional land, family protection, or male provision. This provision was not merely a suggestion but a divine mandate, transforming an agricultural practice into a tangible, systemic expression of social justice and covenant faithfulness.

#### Literary Devices
Deuteronomy 24:21 employs several literary devices that enhance its clarity, authority, and impact. The verse utilizes **Legal Formulation**, characteristic of Mosaic law, presenting a clear conditional clause ("When thou gatherest...") followed by a direct prohibitive command ("thou shalt not glean...") and a stated purpose or consequence ("it shall be for..."). This precise structure leaves no ambiguity regarding the landowner's obligation. The listing of "the stranger, for the fatherless, and for the widow" is a powerful **Triadic List**, a common biblical device that emphasizes the comprehensive nature of the command by naming the three quintessential categories of the vulnerable. This repetition highlights God's consistent and unwavering concern for these specific groups throughout the Pentateuch. Furthermore, there is an **Implicit Contrast** between the natural human inclination to maximize personal gain and the divine imperative to prioritize the needs of the marginalized, thereby elevating communal well-being and covenantal responsibility above individual profit. The verse also functions as an **Ethical Imperative**, translating abstract theological principles of justice, compassion, and generosity into concrete, actionable behavior within the daily life of the Israelite farmer.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 24:21 is far more than an ancient agricultural regulation; it is a profound theological statement on the very character of God and His expectations for His covenant people. It reveals a God who is deeply concerned with justice and compassion, particularly for the most vulnerable members of society. This law integrates spiritual principles directly into daily economic practice, demonstrating that true worship of Yahweh involves active, tangible care for one's neighbor. It reinforces the foundational idea that the land and its produce ultimately belong to God, and humans are merely stewards, called to manage His blessings with generosity and equity. This principle of leaving a portion for the poor is a practical outworking of the command to "love your neighbor as yourself" ([Leviticus 19:18](/leviticus/19-18 "Leviticus 19:18 - Love Your Neighbor as Yourself")) and ensures that the blessings of the land are shared, preventing extreme poverty and fostering a deep sense of community responsibility and interdependence rooted in divine command.

* [Leviticus 19:9-10](/leviticus/19-9-10 "Leviticus 19:9-10 - Gleaning Laws for Grain and Vineyards")
* [Leviticus 23:22](/leviticus/23-22 "Leviticus 23:22 - General Gleaning Law for the Poor and Stranger")
* [Ruth 2:3](/ruth/2-3 "Ruth 2:3 - Ruth Gleaning in Boaz's Field")

### REFLECTION AND APPLICATION
While modern believers may not literally gather grapes from a vineyard, the enduring principles of Deuteronomy 24:21 remain profoundly relevant for contemporary life. This verse calls us to cultivate a heart of intentional generosity, recognizing that all our resources—whether financial, material, time, or relational—are gifts from God to be stewarded not merely for personal consumption, but for the well-being of the broader community, especially those in need. It challenges us to actively identify and seek out the "strangers, fatherless, and widows" in our own contexts: this could include refugees, immigrants, single-parent families, orphans, the elderly, the sick, the homeless, or any group marginalized by society. Our faith demands that we look beyond our immediate interests and deliberately create space for others to thrive, ensuring that our prosperity does not come at the expense of our neighbor's dignity or basic needs. This requires a conscious decision to give, to share, and to advocate for justice, trusting that God will provide for us as we obey His call to radical compassion and selfless stewardship.

#### Questions for Reflection
* **In what ways might we, in our modern context, be tempted to "glean afterward" and maximize our personal gain at the expense of others, perhaps through unchecked consumerism or neglect of social responsibility?**
* **Who are the "strangers, fatherless, and widows" in our communities today, and how can we intentionally create systems or practices within our personal lives, churches, or workplaces that ensure their provision and dignity?**
* **How does this verse challenge our understanding of ownership, privilege, and stewardship of the resources God has entrusted to us?**
* **What practical steps can I take this week to embody the spirit of Deuteronomy 24:21 in my personal life, through my giving, my advocacy, or my direct service to the marginalized?**

### FAQ
**Is this Old Testament law still binding on Christians today?**

Answer: While the specific agricultural practice of gleaning grapes is not directly binding on Christians today, the underlying theological and ethical principles of Deuteronomy 24:21 are eternally relevant and deeply rooted in God's unchanging character. The New Testament affirms and expands upon the Old Testament's emphasis on compassion, justice, and care for the poor (e.g., [Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Judgment of the Nations - Serving the Least of These")), making it clear that serving "the least of these" is a direct expression of faith and love for Christ. Therefore, the command to leave a portion for the vulnerable translates into a mandate for intentional generosity, ethical resource management, and active support for the marginalized in contemporary society, demonstrating the continuity of God's heart for justice across both testaments.

**Why does the law specifically mention the "stranger, fatherless, and widow"?**

Answer: These three groups—the _gêr_ (resident alien), _yâthôwm_ (fatherless/orphan), and _ʼalmânâh_ (widow)—represent the archetypal vulnerable populations in ancient Israelite society. They lacked the traditional social safety nets of land inheritance, family protection, or male provision, making them highly susceptible to poverty, exploitation, and social exclusion. By specifically naming them, God highlights His particular concern for those who are most marginalized and powerless, ensuring that His laws directly address the needs of those who cannot easily provide for themselves. This triadic list serves as a consistent reminder throughout the Pentateuch of God's heart for justice and compassion, demonstrating that true covenant faithfulness involves actively caring for those who are most dependent on the community's generosity and the Lord's provision (e.g., [Exodus 22:21-22](/exodus/22-21-22 "Exodus 22:21-22 - Do Not Oppress the Stranger or Widow")).

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 24:21, 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 commanded Israel to leave a portion for the poor, Jesus himself became the ultimate "portion" given for the sake of humanity. He, the Son of God, "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Example of Generosity")). Jesus embodied the very heart of this Deuteronomic law, identifying with the marginalized and demonstrating radical compassion throughout His earthly ministry. He consistently ministered to the "strangers" (such as the Samaritans and Gentiles, breaking social barriers, as seen in [John 4:7-42](/john/4-7-42 "John 4:7-42 - Jesus and the Samaritan Woman")), the "fatherless" (those without spiritual guidance or protection, offering Himself as the Good Shepherd, [John 10:11](/john/10-11 "John 10:11 - Jesus, the Good Shepherd")), and the "widows" (like the widow of Nain, whom He restored her son to, [Luke 7:11-17](/lukes/7-11-17 "Luke 7:11-17 - Jesus Raises the Widow's Son"), and the poor widow who gave her all, [Mark 12:41-44](/mark/12-41-44 "Mark 12:41-44 - The Widow's Offering")). He did not merely leave remnants but offered wholeness, healing, and the abundant life of the Kingdom of God. His parables, such as the Good Samaritan ([Luke 10:25-37](/luke/10-25-37 "Luke 10:25-37 - The Parable of the Good Samaritan")), and His teaching on serving "the least of these" as serving Him directly ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Serving the Least of These")), elevate the Old Testament's humanitarian laws from mere external compliance to an internal transformation of the heart. Ultimately, Christ's sacrifice on the cross is the supreme act of "gleaning" on behalf of humanity, where He, the Lamb of God, gave His very life to provide spiritual and eternal sustenance for all who are spiritually poor, orphaned, and widowed by sin, offering them adoption into God's family and an eternal inheritance ([Ephesians 1:5](/ephesians/1-5 "Ephesians 1:5 - Adoption as Sons through Christ")).

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 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.

Deuteronomy 24:19

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.