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 24:21 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 24:21 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), 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). 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). 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
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.
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) is rooted in Israel's own historical experience as strangers in Egypt, fostering empathy and ethical treatment.
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) 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.
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
FAQ
Is this Old Testament law still binding on Christians today?
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), 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"?
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).
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). 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), the "fatherless" (those without spiritual guidance or protection, offering Himself as the Good Shepherd, John 10:11), and the "widows" (like the widow of Nain, whom He restored her son to, Luke 7:11-17, and the poor widow who gave her all, Mark 12:41-44). 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), and His teaching on serving "the least of these" as serving Him directly (Matthew 25:40), 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).