Leviticus 19:10

KJV

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.

KJV (with Strong's)

And thou shalt not glean {H5953} thy vineyard {H3754}, neither shalt thou gather {H3950} every grape {H6528} of thy vineyard {H3754}; thou shalt leave {H5800} them for the poor {H6041} and stranger {H1616}: I am the LORD {H3068} your God {H430}.

Complete Jewish Bible

Likewise, don't gather the grapes left on the vine or fallen on the ground after harvest; leave them for the poor and the foreigner; I am ADONAI your God.

Berean Standard Bible

You must not strip your vineyard bare or gather its fallen grapes. Leave them for the poor and the foreigner. I am the LORD your God.

American Standard Version

And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the sojourner: I am Jehovah your God.

Commentary

### 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](/leviticus/19-9 "Leviticus 19:9 - Gleaning Grain Fields"), 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](/leviticus/17 "Leviticus 17 - Laws of Sacrifice and Blood") through [Leviticus 26](/leviticus/26 "Leviticus 26 - Blessings and Curses"). 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](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner").
* **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](/leviticus/19-18 "Leviticus 19:18 - Love Your Neighbor").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Glean (Hebrew, _ʻâlal'_ H5953):** 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.
* **Poor (Hebrew, _ʻânîy'_ H6041):** 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.
* **Stranger (Hebrew, _gêr'_ H1616):** 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](/leviticus/19-9 "Leviticus 19:9 - Gleaning Grain Fields"), 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](/leviticus/19 "Leviticus 19 - The Holiness Code"), 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.

* [Deuteronomy 15:7-8](/deuteronomy/15-7-8 "Deuteronomy 15:7-8 - Lending to the Poor")
* [Ruth 2:3](/ruth/2-3 "Ruth 2:3 - Ruth Gleaning in Boaz's Field")
* [Proverbs 28:27](/proverbs/28-27 "Proverbs 28:27 - Giving to the Poor")

### 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
* **In what contemporary ways do I tend to "glean" every last bit for myself, rather than intentionally leaving a portion for others, or ensuring resources are accessible to the vulnerable?**
* **How can I identify the "poor" and "stranger" in my specific context—my neighborhood, city, or even global community—and what practical steps can I take to meet their needs with dignity?**
* **How does my understanding of God's ultimate ownership of all resources impact my personal spending habits, investment decisions, and charitable giving?**
* **What specific actions can my church, small group, or community take to embody the spirit of Leviticus 19:10 in a meaningful and sustainable way today, moving beyond mere charity to systemic justice?**

### FAQ
**What is the difference between gleaning in a field and gleaning in a vineyard, as described in Leviticus 19:9-10?**

Answer: While both [Leviticus 19:9](/leviticus/19-9 "Leviticus 19:9 - Gleaning Grain Fields") and [Leviticus 19:10](/leviticus/19-10 "Leviticus 19:10 - Gleaning Vineyards") 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](/leviticus/19-9 "Leviticus 19:9 - Gleaning Grain Fields") prohibits harvesting the extreme corners of a grain field and gathering any ears of grain that have fallen during the harvest. [Leviticus 19:10](/leviticus/19-10 "Leviticus 19:10 - Gleaning Vineyards"), 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?**

Answer: 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](/psalm/24-1 "Psalm 24:1 - The Earth is the Lord's")).

### 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](/matthew/25-31-46 "Matthew 25:31-46 - The Sheep and the Goats")). 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](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility") and [2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")). 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](/acts/2-44-45 "Acts 2:44-45 - The Believers Share Their Possessions")). The Law, including the gleaning commands, served as a tutor to lead us to Christ ([Galatians 3:24](/galatians/3-24 "Galatians 3:24 - The Law as a Guardian")), 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](/matthew/22-37-40 "Matthew 22:37-40 - The Greatest Commandment")).

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

Isaiah 17:6

¶ Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two [or] three berries in the top of the uppermost bough, four [or] five in the outmost fruitful branches thereof, saith the LORD God of Israel.

Leviticus 25:6

And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee,

Isaiah 24:13

¶ When thus it shall be in the midst of the land among the people, [there shall be] as the shaking of an olive tree, [and] as the gleaning grapes when the vintage is done.

Obadiah 1:5

If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave [some] grapes?

Jeremiah 49:9

If grapegatherers come to thee, would they not leave [some] gleaning grapes? if thieves by night, they will destroy till they have enough.

Judges 8:2

And he said unto them, What have I done now in comparison of you? [Is] not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?

Micah 7:1

¶ Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: [there is] no cluster to eat: my soul desired the firstripe fruit.