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 23:15–22.
Here is the institution of the feast of pentecost, or weeks, as it is called (Deu 16:9), because it was observed fifty days, or seven weeks, after the passover. It is also called the feast of harvest, Exo 23:16. For as the presenting of the sheaf of first-fruits was an introduction to the harvest, and gave them liberty to put in the sickle, so they solemnized the finishing of their corn-harvest at this feast. 1. Then they offered a handful of ears of barley, now they offered two loaves of wheaten bread, Lev 23:17. This was leavened. At the passover they ate unleavened bread, because it was in remembrance of the bread they ate when they came out of Egypt, which was unleavened; but now at pentecost it was leavened, because it was an acknowledgment of God's goodness to them in their ordinary food, which was leavened. 2. With that sheaf of first-fruits they offered only one lamb for a burnt-offering, but with these loaves of first-fruits they offered seven lambs, two rams, and one bullock, all for a burnt-offering, so giving glory to God, as the Lord of their land and the Lord of their harvest, by whose favour they lived and to whose praise they ought to live. They offered likewise a kid for a sin-offering, so taking shame to themselves as unworthy of the bread they ate, and imploring pardon for their sins, by which they had forfeited their harvest-mercies, and which they had been guilty of in the receiving of them. And lastly, two lambs for a sacrifice of peace-offerings, to beg a blessing upon the corn they had gathered in, which would be neither sure nor sweet to them without that blessing, Hag 1:9. These were the only peace-offerings that were offered on the behalf of the whole congregation, and they were reckoned most holy offerings, whereas other peace-offerings were but holy. All these offerings are here appointed, Lev 23:18-20. 3. That one day was to be kept with a holy convocation, Lev 23:21. It was one of the days on which all Israel was to meet God and one another, at the place which the Lord should choose. Some suggest that whereas seven days were to make up the feast of unleavened bread there was only one day appointed for the feast of pentecost, because this was a busy time of the year with them, and God allowed them speedily to return to their work in the country. This annual feast was instituted in remembrance of the giving of the law upon mount Sinai, the fiftieth day after they came out of Egypt. That was the feast which they were told in Egypt must be observed to God in the wilderness, as a memorial of which ever after they kept this feast. But the period and perfection of this feast was the pouring out of the Spirit upon the apostles on the day of this feast (Act 2:1), in which the law of faith was given, fifty days after Christ our passover was sacrificed for us. And on that day (as bishop Patrick well expresses it) the apostles, having themselves received the first-fruits of the Spirit, begat three thousand souls, through the word of truth, and presented them, as the first-fruits of the Christian church, to God and the Lamb.
To the institution of the feast of pentecost is annexed a repetition of that law which we had before (Lev 19:9), by which they were required to leave the gleanings of their fields, and the corn that grew on the ends of the butts, for the poor, Lev 23:22. Probably it comes in here as a thing which the priests must take occasion to remind the people of, when they brought their first-fruits, intimating to them that to obey even in this small matter was better than sacrifice, and that, unless they were obedient, their offerings should not be accepted. It also taught them that the joy of harvest should express itself in charity to the poor, who must have their due out of what we have, as well as God his. Those that are truly sensible of the mercy they receive from God will without grudging show mercy to the poor.
Continue studying Leviticus 23:22 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
Leviticus 23:22 serves as a pivotal ethical injunction within the broader context of Israel's annual feasts, mandating that landowners, when harvesting their fields, must intentionally leave a portion of their crops ungathered. This divine command ensures that the poor and the stranger have a God-given right to glean sustenance from the land, thereby integrating social justice and compassionate provision directly into the economic and agricultural life of the nation, reflecting the character of the LORD as a provider for the vulnerable.
Context
Literary Context
Leviticus 23 primarily outlines the "appointed times" or "feasts of the LORD" (מועדים, mo'adim), which are central to Israel's worship and calendar. The chapter begins by detailing the Sabbath (Leviticus 23:3), followed by Passover and Unleavened Bread (Leviticus 23:4-8), the Feast of Firstfruits (Leviticus 23:9-14), and the Feast of Weeks (Pentecost) (Leviticus 23:15-21). It then shifts to the ethical command of gleaning in verse 22, before resuming the discussion of the autumn feasts: the Feast of Trumpets (Leviticus 23:23-25), the Day of Atonement (Leviticus 23:26-32), and the Feast of Booths (Tabernacles) (Leviticus 23:33-44). The placement of this social welfare law directly after the instructions for the Feast of Weeks (which celebrates the wheat harvest) and before the autumn feasts is highly significant. It underscores that true worship and gratitude to God are not confined to ritual observance but must extend to practical, tangible care for the marginalized within the community. This interjection highlights that social justice is an integral component of covenant faithfulness, demonstrating that God's holiness demands both proper worship and ethical living.
Historical & Cultural Context
Ancient Israel was an agrarian society, and land ownership was foundational to economic stability and social status. The harvest was a time of great abundance and celebration, but also one that could exacerbate social stratification, leaving the landless and vulnerable in dire straits. The Mosaic Law, however, consistently sought to mitigate extreme poverty and ensure a safety net for those without means. Laws concerning gleaning (Deuteronomy 24:19-22), the sabbatical year (Leviticus 25:1-7), and the year of Jubilee (Leviticus 25:8-55) all reflect God's concern for equitable distribution and the prevention of perpetual poverty. The "poor" (עָנִי, ʻânîy) would include widows, orphans, and those who had lost their land or livelihood. The "stranger" (גֵּר, gêr) refers to resident aliens, non-Israelites living within the community, who often lacked familial support or land rights. These groups were particularly vulnerable in a society where sustenance depended heavily on agricultural output. This law ensured that basic provisions were available to them, not as charity that might demean them, but as a divinely ordained right that allowed them to work for their food, preserving their dignity. The practice is famously illustrated in the book of Ruth, where Ruth, a Moabite widow and stranger, gleans in the fields of Boaz, a kinsman of her late husband.
Key Themes
Leviticus 23:22 contributes significantly to several key themes woven throughout the book of Leviticus and the broader Pentateuch. Firstly, it underscores the theme of Holiness and Ethics, demonstrating that God's call to holiness extends beyond ritual purity to encompass ethical conduct and social justice. True worship is inseparable from righteous living and compassion for the vulnerable. Secondly, it highlights God's Ownership and Provision, reminding Israel that the land and its produce ultimately belong to God, and He is the ultimate provider. Therefore, the harvest is not solely for personal gain but is a gift to be stewarded according to His will, ensuring that even the marginalized receive sustenance. Thirdly, the law emphasizes Compassion for the Vulnerable, particularly the poor and the stranger, echoing God's own compassionate character as seen in His deliverance of Israel from slavery in Egypt (e.g., Deuteronomy 10:18-19). This theme is foundational to Israel's identity as a people set apart by God to reflect His justice and mercy to the world.
Exposition and Analysis
Key Word Analysis
This term (H6285) refers to the extreme edge or border of a field. The command "thou shalt not make clean riddance of the corners of thy field" means that landowners were explicitly forbidden from harvesting the outermost perimeter of their cultivated land. This was not a small, insignificant patch, but a clearly defined and accessible area intended to be left for gleaning. It implies a deliberate and visible act of restraint and generosity, ensuring a readily available portion for those in need.
This word (H3951) refers to the act of gathering what has been left behind or fallen during the harvest. The prohibition "neither shalt thou gather any gleaning of thy harvest" means that after the initial pass of harvesting, the landowner was not to go back through the field to pick up every last stalk that had fallen or been missed. This ensured that a tangible amount of grain would remain for the poor and the stranger to collect. It prevents hyper-efficiency and greed, mandating a certain degree of intentional "waste" for the benefit of others.
This term (H1616) denotes a non-Israelite who resides within the land of Israel, properly a guest or sojourner. Unlike the native-born poor, the gêr often lacked family ties, land inheritance, or tribal support systems. God's repeated commands to care for the gêr throughout the Torah (e.g., Deuteronomy 10:18-19) highlight a profound theological principle: Israel, having once been strangers in Egypt, was to show compassion to those who were vulnerable and without a homeland, reflecting God's own care for them.
Verse Breakdown
"And when ye reap the harvest of your land"
This clause sets the context for the command, specifically addressing landowners during the agricultural season. It grounds the ethical instruction in the most fundamental economic activity of the time, making it universally applicable to those who control resources and benefit from the land's bounty.
"thou shalt not make clean riddance of the corners of thy field when thou reapest"
This is the first specific prohibition. It mandates that a portion of the field's perimeter must be left unharvested. The phrase "clean riddance" emphasizes that no attempt should be made to maximize personal gain by exploiting every last bit of the land's yield, thereby ensuring a designated reserve for the vulnerable.
"neither shalt thou gather any gleaning of thy harvest"
This is the second specific prohibition. It forbids going back through the field after the initial harvest to pick up fallen stalks or overlooked produce. This ensures that a second opportunity for collection is available to those who need it, further guaranteeing a supply for the poor and the stranger, and preventing the landowner from being overly meticulous in their collection.
"thou shalt leave them unto the poor, and to the stranger"
This clause explicitly states the beneficiaries and the purpose of the preceding prohibitions. The unharvested corners and gleanings are not merely to be left, but left for specific vulnerable groups. This transforms an act of restraint into an act of intentional provision and social justice, highlighting God's concern for the marginalized.
"I [am] the LORD your God"
This concluding divine declaration serves as the ultimate authority and motivation for the command. It grounds the ethical imperative in God's character and covenant relationship with Israel. It implies that obedience to this law is an act of worship and recognition of God's sovereignty, His compassion, and His ownership of the land and its produce, making the act of gleaning a theological statement.
Literary Devices
Leviticus 23:22 employs several significant literary devices that amplify its message and authority. The primary device is Divine Injunction, where God directly commands a specific action or prohibition, underscoring the absolute authority and moral weight of the instruction. The structure of the verse, moving from a general context ("when ye reap") to specific prohibitions ("thou shalt not make clean riddance," "neither shalt thou gather") and then to the beneficiaries ("thou shalt leave them unto the poor, and to the stranger"), creates a clear and unambiguous Legal Statute. This precise formulation ensures that the law is easily understood and applied. The repetition of "thou shalt not" followed by "thou shalt leave" highlights a stark Contrast between what is forbidden (greed, total extraction of resources) and what is commanded (generosity, intentional provision), emphasizing the ethical choice required of the landowner. Finally, the concluding Divine Self-Attestation ("I am the LORD your God") functions as a powerful theological anchor, asserting God's identity as the source of all law and the ultimate reason for Israel's obedience, transforming a practical agricultural rule into a profound theological statement about God's character and His covenant people's responsibility.
Theological and Thematic Connections
Leviticus 23:22 profoundly reveals God's character as a compassionate provider and a God of justice, who actively intervenes to protect the vulnerable. It establishes a theological framework where economic activity is not divorced from ethical responsibility, and where prosperity is seen as a gift to be stewarded for the common good, not solely for personal accumulation. This law teaches that true worship extends beyond ritual to practical love for one's neighbor, especially the marginalized. It transforms the act of harvest from a purely economic endeavor into a sacred act of covenant obedience, demonstrating that God's holiness demands social equity and care for the needy. The command to leave gleanings ensures dignity for the poor and stranger, allowing them to work for their sustenance rather than relying solely on charity, thus preserving their humanity and agency.
Reflection and Application
While modern societies may not practice agricultural gleaning in the same literal way, the timeless principles embedded in Leviticus 23:22 remain profoundly relevant for individuals, communities, and nations. This verse calls us to cultivate a posture of intentional generosity, recognizing that all our resources—whether financial, material, intellectual, or relational—are ultimately gifts from God to be stewarded according to His compassionate heart. It challenges us to look beyond our own immediate needs and desires, actively seeking opportunities to share our abundance with those who are vulnerable, marginalized, or lacking. Furthermore, the law's emphasis on preserving the dignity of the needy, by allowing them to "glean" rather than simply receiving handouts, prompts us to consider how we can empower others and foster self-sufficiency in our acts of service. It encourages us to design systems and engage in practices that not only alleviate immediate suffering but also uphold the inherent worth and agency of every individual, reflecting God's own justice and love in a world often marked by disparity and neglect.
Questions for Reflection
FAQ
What is the primary purpose of the gleaning laws in the Old Testament?
The primary purpose of the gleaning laws, as found in Leviticus 23:22 and Deuteronomy 24:19-22, was to establish a divinely mandated social welfare system. These laws ensured that the poor, the sojourner (stranger), the orphan, and the widow—groups particularly vulnerable in ancient Israelite society—had a legal right to gather food from the fields after the initial harvest. This system was designed to prevent absolute destitution, provide a means of sustenance that preserved the dignity of the needy by allowing them to work, and instill a sense of communal responsibility and generosity among landowners, reflecting God's own compassionate character.
How does this ancient law apply to modern Christians who don't live in an agrarian society?
While the literal practice of gleaning fields is uncommon today, the underlying principles of Leviticus 23:22 remain profoundly relevant for modern Christians. The law teaches us about intentional generosity, stewardship of resources, and the dignity of the poor. It calls us to recognize that all we possess ultimately belongs to God and is to be used for His glory and the good of others, especially the marginalized. This can be applied by intentionally setting aside a portion of our income, time, or talents to support those in need, by advocating for just policies, by supporting ministries that empower the poor, and by practicing hospitality towards strangers and immigrants. The spirit of the law encourages us to avoid "clean riddance" in our own lives, ensuring that our abundance is shared and that opportunities are created for others to thrive with dignity.
Christ-Centered Fulfillment
Leviticus 23:22, with its mandate to leave gleanings for the poor and the stranger, finds its ultimate and most profound fulfillment in Jesus Christ. While the law provided a temporary, earthly provision for physical sustenance, Christ Himself is the ultimate "bread of life" (John 6:35), who provides eternal spiritual nourishment. He is the one who, in His divine abundance, "made himself poor, so that you by his poverty might become rich" (2 Corinthians 8:9). Just as the landowner was commanded to leave a portion for the needy, Christ, though rich in glory, willingly "emptied himself" (Philippians 2:7) and left the "corners" of His heavenly abode to come to a world spiritually impoverished and alienated from God. He did not "make clean riddance" of His divine prerogatives but laid them aside, becoming the ultimate "gleaning" for humanity—the perfect sacrifice that provides atonement and reconciliation for all who are spiritually poor and "strangers" to God's covenant (Ephesians 2:12-13). Through His death and resurrection, Christ offers a spiritual harvest of grace and salvation, freely available to all who come to Him, regardless of their past or status, fulfilling the deepest longing for provision and belonging that the gleaning laws foreshadowed. His life and ministry were characterized by radical compassion for the marginalized, the sick, and the outcast, embodying the very heart of God revealed in this ancient law (Matthew 25:35-40).