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 Leviticus 19:1–10. His two-level outline is real structure in the source text, so it is rendered as structure.
Moses is ordered to deliver the summary of the laws to all the congregation of the children of Israel (Lev 19:2); not to Aaron and his sons only, but to all the people, for they were all concerned to know their duty. Even in the darker ages of the law, that religion could not be of God which boasted of ignorance as its mother. Moses must make known God's statutes to all the congregation, and proclaim them through the camp. These laws, it is probable, he delivered himself to as many of the people as could be within hearing at once, and so by degrees at several times to them all. Many of the precepts here given they had received before, but it was requisite that they should be repeated, that they might be remembered. Precept must be upon precept, and line upon line, and all little enough. In these verses,
I.It is required that Israel be a holy people, because the God of Israel is a holy God, Lev 19:2.
Their being distinguished from all other people by peculiar laws and customs was intended to teach them a real separation from the world and the flesh, and an entire devotedness to God. And this is now the law of Christ (the Lord bring every thought within us into obedience to it!) You shall be holy, for I am holy, Pe1 1:15, Pe1 1:16. We are the followers of the holy Jesus, and therefore must be, according to our capacity, consecrated to God's honour, and conformed to his nature and will. Israel was sanctified by the types and shadows (Lev 20:8), but we are sanctified by the truth, or substance of all those shadows, Joh 17:17; Tit 2:14.
II.That children be obedient to their parents:
"You shall fear every man his mother and his father, Lev 19:3. 1. The fear here required is the same with the honour commanded by the fifth commandment; see Mal 1:6. It includes inward reverence and esteem, outward expressions of respect, obedience to the lawful commands of parents, care and endeavour to please them and make them easy, and to avoid every thing that may offend and grieve them, and incur their displeasure. The Jewish doctors ask, "What is this fear that is owing to a father?" And they answer, "It is not to stand in his way nor to sit in his place, not to contradict what he says nor to carp at it, not to call him by his name, either living or dead, but 'My Father,' or 'Sir;' it is to provide for him if he be poor, and the like." 2. Children, when they grow up to be men, must not think themselves discharged from this duty: every man, though he be a wise man, and a great man, yet must reverence his parents, because they are his parents. 3. The mother is put first, which is not usual, to show that the duty is equally owing to both; if the mother survive the father, still she must be reverenced and obeyed. 4. It is added, and keep my sabbaths. If God provides by his law for the preserving of the honour of parents, parents must use their authority over their children for the preserving of the honour of God, particularly the honour of his sabbaths, the custody of which is very much committed to parents by the fourth commandment, Thou, and thy son, and thy daughter. The ruin of young people has often been observed to begin in the contempt of their parents and the profanation of the sabbath day. Fitly therefore are these two precepts here put together in the beginning of this abridgment of the statutes: "You shall fear, every man, his mother and his father, and keep my sabbaths. Those are hopeful children, and likely to do well, that make conscience of honouring their parents and keeping holy the sabbath day. 5. The reason added to both these precepts is, "I am the Lord your God; the Lord of the sabbath and the God of your parents."
III.That God only be worshipped, and not by images (Lev 19:4):
"Turn you not to idols, to Elilim, to vanities, things of no power, no value, gods that are no gods. Turn not from the true God to false ones, from the mighty God to impotent ones, from the God that will make you holy and happy to those that will deceive you, debauch you, ruin you, and make you for ever miserable. Turn not your eye to them, much less your heart. Make not to yourselves gods, the creatures of your own fancy, nor think to worship the Creator by molten gods. You are the work of God's hands, be not so absurd as to worship gods the work of your own hands." Molten gods are specified for the sake of the molten calf.
IV.That the sacrifices of their peace-offerings should always be offered, and eaten, according to the law, Lev 19:5-8.
There was some particular reason, it is likely, for the repetition of this law rather than any other relating to the sacrifices. The eating of the peace-offerings was the people's part, and was done from under the eye of the priests, and perhaps some of them had kept the cold meat of their peace-offerings, as they had done the manna (Exo 16:20), longer than was appointed, which occasioned this caution; see the law itself before, Lev 7:16-18. God will have his own work done in his own time. Though the sacrifice was offered according to the law, if it was not eaten according to the law, it was not accepted. Though ministers do their part, what the better if people do not theirs? There is work to be done after our spiritual sacrifices, in a due improvement of them; and, if this be neglected, all is in vain.
V.That they should leave the gleanings of their harvest and vintage for the poor, Lev 19:9, Lev 19:10.
Note, Works of piety must be always attended with works of charity, according as our ability is. When they gathered in their corn, they must leave some standing in the corner of the field; the Jewish doctors say, "It should be a sixtieth part of the field;" and they must also leave the gleanings and the small clusters of their grapes, which at first were overlooked. This law, though not binding now in the letter of it, yet teaches us,
1.That we must not be covetous and griping, and greedy of every thing we can lay any claim to; nor insist upon our right in things small and trivial.
2.That we must be well pleased to see the poor supplied and refreshed with the fruit of our labours. We must not think every thing lost that goes beside ourselves, nor any thing wasted that goes to the poor.
3.That times of joy, such as harvest-time is, are proper times for charity; that, when we rejoice, the poor may rejoice with us, and when our hearts are blessing God their loins may bless us.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Do you see how the law proclaims simultaneously the justice and goodness of God, who provides food unstintingly for all? Again, in the grape harvest the harvesters are forbidden to go back and cut anything that has been left over or to collect fallen grapes. The same rules are applied to olive gatherers. In fact the principle of tithing crops and flocks was an education in honoring the divine. We are not to be totally absorbed by profit but to share humanely with the neighbor as well.
During the harvest, [the law] forbids owners to gather up the bits which fall from the sheaves and similarly advises that in harvesting something should be left behind unreaped. By this it gives excellent teaching to owners in the practice of generous sharing by leaving some of their property for those in need and providing the poor with a chance for food.
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Summary
Leviticus 19:10, a foundational component of the Holiness Code, issues a divine mandate to ancient Israelite landowners, prohibiting them from exhaustively harvesting their vineyards. Instead, they were commanded to intentionally leave a portion of the grapes for the sustenance of the poor and the resident alien. This command profoundly underscores God's compassionate concern for the vulnerable, integrating social welfare, ethical stewardship, and radical generosity directly into the agricultural economy, thereby demonstrating that true holiness extends beyond ritual purity to encompass just and merciful behavior towards all members of society.
Context
Literary Context
This specific command regarding vineyards immediately follows a parallel directive concerning grain fields in Leviticus 19:9, forming a cohesive pair of laws designed to ensure practical provision for the needy through agricultural practices. Both verses are deeply embedded within the comprehensive "Holiness Code," spanning from Leviticus 17 through Leviticus 26. This larger section meticulously outlines God's expectations for Israel's ethical, moral, and cultic purity, emphasizing that their identity as a holy nation is expressed not only through worship and ritual but also through their daily interactions and social justice. The strategic placement of these social welfare laws alongside seemingly disparate ritual purity laws highlights a crucial theological truth: holiness is holistic, encompassing every facet of life and reflecting God's own character. The recurring divine affirmation, "I am the LORD your God," which punctuates chapter 19, serves as the ultimate authority and motivation for these diverse commands, grounding all ethical behavior in the very nature and sovereignty of Yahweh.
Historical & Cultural Context
Ancient Israel was fundamentally an agrarian society, where land ownership, agricultural productivity, and successful harvests were paramount for survival and economic stability. In this context, the poor, who often lacked land, a stable family network, or sufficient resources, and the "stranger" (the ger, or resident alien) faced immense vulnerability regarding food security. Unlike modern societies with established social safety nets, the gleaning laws provided a divinely ordained system of welfare, ensuring that even the most disadvantaged had access to basic provisions. This practice was not merely an act of charity but a legally enforced right, preventing absolute ownership and fostering a mindset of stewardship, recognizing that the land and its bounty ultimately belonged to God. Furthermore, these laws served as a poignant reminder to the Israelites of their own history as landless sojourners in Egypt, a powerful theme frequently invoked in the Pentateuch to cultivate empathy and hospitality towards outsiders, as seen in Deuteronomy 10:19.
Key Themes
Leviticus 19:10 contributes significantly to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Primarily, it reinforces the theme of Holiness as Holistic Living, demonstrating that being set apart for God involves ethical conduct and social justice, not just ritual purity. It powerfully articulates God's Compassion for the Vulnerable, particularly the poor and the stranger, establishing a divine mandate for their care. This verse also highlights the theme of Stewardship vs. Absolute Ownership, teaching that the land and its produce are ultimately God's, and human possession is conditional, carrying responsibilities to the community. Furthermore, it exemplifies Covenant Faithfulness, as obedience to such laws is an expression of Israel's commitment to their covenant relationship with Yahweh, reflecting His righteous and merciful character. The law of gleaning, therefore, is a practical outworking of the command to "love your neighbor as yourself," a principle explicitly stated just a few verses later in Leviticus 19:18.
Exposition and Analysis
Key Word Analysis
This primitive root signifies the act of effecting something thoroughly, but specifically, in this context, it refers to gathering what has been left behind after the main harvest. The prohibition against the landowner "gleaning" implies they are not to make a second, exhaustive sweep of their vineyard to collect every last grape. This ensures that a substantial portion remains for those in need, rather than mere scraps.
This term describes individuals who are depressed, afflicted, humble, or needy, often due to a lack of resources, social standing, or physical well-being. In ancient Israel, this category typically included widows, orphans, and those who had lost their land or livelihood. The law specifically targets this vulnerable demographic, ensuring their access to essential provisions and affirming their inherent dignity.
Properly defined as a guest, this term refers to a foreigner, alien, or sojourner who resides within the Israelite community. Unlike a transient traveler, the ger had settled but typically lacked tribal affiliation, land rights, or familial support, making them particularly susceptible to poverty and exploitation. God's repeated commands to care for the ger highlight a radical inclusivity for the time, rooted in Israel's own experience as aliens in Egypt.
Verse Breakdown
"And thou shalt not glean thy vineyard"
This initial prohibition directly commands the landowner to refrain from making a thorough, secondary pass through their vineyard after the initial harvest. It sets a boundary on the landowner's claim over their produce, mandating that a certain portion must remain untouched by them.
"neither shalt thou gather [every] grape of thy vineyard"
This clause reinforces the preceding prohibition, emphasizing the completeness of the owner's restraint. The KJV's "[every]" accurately conveys the nuance that the landowner is not to collect all the grapes, implying a deliberate act of leaving some behind. This ensures that a sufficient quantity of produce remains for others, not just insignificant remnants.
"thou shalt leave them for the poor and stranger"
This is the positive command, explicitly stating the purpose of the ungleaned grapes. The landowner's restraint is not arbitrary but for the direct benefit of the most vulnerable members of society. This transforms a negative prohibition into a proactive act of mandated charity and social justice, directly linking the landowner's obedience to the welfare of the community.
"I [am] the LORD your God"
This concluding divine declaration serves as the ultimate authority and motivation for the command. It reminds Israel that these laws are not arbitrary human decrees but are rooted in the character and sovereignty of Yahweh, their covenant God. Obedience to this law is thus an act of worship and a reflection of God's own righteous, compassionate, and providing nature.
Literary Devices
Leviticus 19:10 effectively employs several literary devices to convey its profound message. Repetition is evident in the repeated phrase "thy vineyard," which underscores the specific agricultural context and directly links the command to the landowner's personal property while simultaneously limiting their absolute claim over it. The verse also utilizes clear Legal Language, employing direct prohibitions ("shalt not glean," "shalt not gather") and a straightforward imperative ("shalt leave"). This prescriptive and unambiguous language is characteristic of Old Testament legal codes, leaving no doubt about the expected behavior. Furthermore, the verse functions as a form of Thematic Parallelism with the preceding command regarding gleaning grain fields in Leviticus 19:9, establishing a consistent and comprehensive legal framework for agrarian charity. The concluding phrase, "I am the LORD your God," acts as a powerful Divine Signature or Inclusio when viewed in the broader context of Leviticus 19, appearing repeatedly throughout the chapter to underscore the divine origin and non-negotiable authority of each command, thereby elevating ethical behavior to an act of worship and covenant faithfulness.
Theological and Thematic Connections
Leviticus 19:10 profoundly reveals God's character as a God of justice, compassion, and sovereign provision. It establishes a theological framework where land ownership is understood not as absolute possession, but as stewardship under God, with a portion of the harvest inherently belonging to the vulnerable. This command integrates social welfare into the very fabric of Israelite society, ensuring that the poor and stranger are not dependent on sporadic charity but have a divinely guaranteed right to sustenance. It teaches that true holiness—being set apart for God—is not merely ritualistic or cultic but is demonstrated through ethical action, radical generosity, and active care for the marginalized, thereby reflecting God's own heart for the oppressed and His desire for a just society.
Reflection and Application
While modern society no longer operates on an agrarian gleaning economy, the enduring principles of Leviticus 19:10 remain profoundly relevant for believers today. This verse challenges us to cultivate a posture of radical generosity and social responsibility, recognizing that all our resources—whether financial, material, intellectual, or relational—are ultimately gifts from God, given not solely for our consumption but for the flourishing of others, especially the vulnerable. It calls us to actively seek out and support the poor, the marginalized, and the "stranger" (immigrants, refugees, newcomers, or anyone outside our immediate social circle) in our communities, not as an afterthought, but as an integral expression of our faith. This might involve supporting food banks, advocating for systemic justice, volunteering at shelters, extending hospitality, or simply offering practical help to those in need, remembering that our prosperity carries a divine mandate to contribute to the well-being of the wider community. By living out these principles, we reflect the compassionate and just character of God to a watching world, demonstrating that true worship is expressed not only in our words but in our concrete actions of love and service.
Questions for Reflection
FAQ
What is the difference between gleaning in a field and gleaning in a vineyard, as described in Leviticus 19:9-10?
While both Leviticus 19:9 and Leviticus 19:10 address the practice of gleaning for the poor and the stranger, they apply to distinct agricultural contexts and specify slightly different methods. Leviticus 19:9 prohibits harvesting the extreme corners of a grain field and gathering any ears of grain that have fallen during the harvest. Leviticus 19:10, on the other hand, prohibits making a second, thorough pass through a vineyard (the act of "gleaning" the vineyard itself) and gathering individual grapes that have fallen or been left behind. The core theological principle is identical—leaving a portion of the harvest for the needy—but the specific methods are adapted to the nature of the crop, ensuring that both grain and fruit harvests contribute to the welfare of the vulnerable in a practical and accessible manner.
Why did God command this specific agricultural practice instead of direct charity or a centralized system of taxation for welfare?
God's command for gleaning was an ingeniously designed and multifaceted approach to social welfare, deeply integrated into the Israelite economy, culture, and theology. Rather than establishing a centralized system of taxation or direct handouts, gleaning fostered a sense of dignity for the poor, allowing them to "work" for their food by gathering what was left. This decentralized model of charity made every landowner a direct participant in God's provision, cultivating a spirit of generosity and communal responsibility. It also served as a constant, tangible reminder of God's ultimate ownership of the land and its bounty, preventing a mindset of absolute personal entitlement. This system cultivated generosity in the wealthy, provided a consistent and accessible resource for the needy, and reflected God's desire for a just and compassionate society where all could find sustenance and maintain their dignity, embodying the principle that "the earth is the LORD's, and the fullness thereof" (Psalm 24:1).
Christ-Centered Fulfillment
Leviticus 19:10, with its mandate for generous provision for the poor and stranger, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the specific agricultural practice is part of the Old Covenant Law, the underlying principle of radical generosity, profound compassion for the marginalized, and the recognition of God's ultimate ownership of all resources is perfectly embodied by Christ. Jesus himself taught extensively on the importance of caring for the poor, identifying with them so intimately that acts of service to "the least of these" are seen as service directly to Him (Matthew 25:31-46). He did not merely command generosity; He lived it, ultimately "gleaning" nothing for Himself but emptying Himself of divine privilege and becoming poor, so that through His poverty, we might become spiritually rich (Philippians 2:5-8 and 2 Corinthians 8:9). The early church, empowered by the Holy Spirit, instinctively understood and lived out this principle, sharing their possessions so that "there was not a needy person among them" (Acts 2:44-45). The Law, including the gleaning commands, served as a tutor to lead us to Christ (Galatians 3:24), revealing God's heart for justice and mercy, which is fully revealed and perfectly fulfilled in the person and redemptive work of Jesus. He is the one who truly "leaves nothing behind" for our salvation, offering His complete self as the ultimate provision for our spiritual poverty, inviting us into a new covenant of grace where love for God is inextricably linked to sacrificial love for our neighbor (Matthew 22:37-40).