Deuteronomy 24 21

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.

Deuteronomy 24:21 nkjv

When you gather the grapes of your vineyard, you shall not glean it afterward; it shall be for the stranger, the fatherless, and the widow.

Deuteronomy 24:21 niv

When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the foreigner, the fatherless and the widow.

Deuteronomy 24:21 esv

When you gather the grapes of your vineyard, you shall not strip it afterward. It shall be for the sojourner, the fatherless, and the widow.

Deuteronomy 24:21 nlt

When you gather the grapes in your vineyard, don't glean the vines after they are picked. Leave the remaining grapes for the foreigners, orphans, and widows.

Deuteronomy 24 verses

Deuteronomy 24 21 Meaning

Deuteronomy 24:21 prescribes a specific agricultural law regarding the olive harvest: after the primary beating of olive trees for their fruit, farmers were explicitly forbidden from going back to meticulously gather what remained on the branches. Instead, any olives left on the tree were to be intentionally abandoned. This uncollected produce was designated by God as a provision for the most vulnerable members of Israelite society: the sojourner, who was a non-Israelite resident without land; the fatherless, representing orphaned children; and the widow, often without a male provider or legal standing. This mandate ensured a means of sustenance for those who otherwise had no access to land or independent livelihood, reflecting God's compassionate nature and His expectation for His people to care for the marginalized.

Deuteronomy 24 21 Context

Deuteronomy 24:21 is part of a series of social laws (Deut 23:15-25:19) designed to foster a just and compassionate society in Israel, reflecting the character of God. This chapter specifically outlines various ordinances related to divorce, pledges, kidnapping, disease, and hired servants, all interwoven with principles of justice and mercy. Verses 19-22 form a cluster of "gleaning laws," specifically addressing agricultural practices: the harvest of grain (v. 19), the gleaning of vineyards (v. 20), and here, the olive harvest (v. 21). These laws mandate that farmers intentionally leave a portion of their yield for the marginalized.

Historically and culturally, these laws stand in stark contrast to the often ruthless economic systems of the ancient Near East, where the poor and disenfranchised typically had no rights to subsistence. God's law provided a direct, divinely sanctioned social safety net, embedding the care for the poor and vulnerable directly into the agricultural and economic life of the nation. It prevented outright starvation for those without land or family support and instilled in the land-owning Israelites a constant reminder of their dependence on God's provision and their responsibility towards their less fortunate neighbors. The ultimate motivation for these commands is explicitly stated in verse 22: "You shall remember that you were a slave in the land of Egypt; therefore I command you to do this." Their own experience of oppression and subsequent divine liberation was to compel their empathy and generosity.

Deuteronomy 24 21 Word Analysis

• When you beat (חָבַט, havat) your olive trees:

  • havat means "to beat," "to thresh," "to strike off." This refers to the traditional method of harvesting olives by striking the branches with poles, causing the ripe olives to fall to the ground, rather than picking each one meticulously.
  • Significance: The verb indicates a thorough, yet not perfect, method. It acknowledges that not all fruit will be collected on the first pass, and what remains is to be left intentionally.

• you shall not go over the boughs again:

  • The phrase "go over again" translates the Hebrew lo’ t’far’er (לֹא תְפַרְאֵר). The root pā’ar implies stripping bare, picking clean, or completely removing all the fruit. The negative command lo' signifies an absolute prohibition.
  • Significance: This is the core command – an intentional act of incomplete harvesting. It demands a deliberate restraint from maximizing personal profit, compelling generosity. This goes beyond passive allowance; it is an active act of withholding for others' benefit. It ensures that sufficient remnants are available for the poor.

• it shall be for the sojourner (גֵּר, ger):

  • ger refers to an alien, stranger, or resident foreigner. These individuals were typically without land inheritance or tribal connections, making them highly vulnerable in ancient Israelite society. They relied on hospitality and kindness.
  • Significance: God extends His protection to even non-Israelites residing among His people, demonstrating His universal concern for humanity and challenging xenophobia. This provision enables social integration for those outside the immediate tribal structure.

• for the fatherless (יָתוֹם, yatom):

  • yatom means "orphan," specifically one whose father has died. In a patriarchal society, the fatherless were often without a protector, legal standing, or economic means, placing them in an extremely precarious position.
  • Significance: Reflects God's heart as a father to the fatherless (Psa 68:5). Their dependence made them a prime object of divine care, mediated through His people.

• and for the widow (אַלְמָנָה, almanah):

  • almanah refers to a woman whose husband has died. Like the fatherless, widows often lacked independent means of support, legal rights, and protection in ancient society.
  • Significance: Widows were a vulnerable class dependent on family or communal provision. God’s Law mandates support, highlighting divine concern for those marginalized by loss and social structures.

• Words-group analysis:

  • "When you beat your olive trees, you shall not go over the boughs again": This command for deliberate inefficiency in harvesting signifies a tangible act of relinquishing personal gain for communal welfare. It challenges human greed and cultivates generosity and trust in God’s broader provision.
  • "it shall be for the sojourner, for the fatherless, and for the widow": This enumeration of specific vulnerable groups highlights the target beneficiaries of God's social justice laws. It emphasizes proactive provision for those least able to provide for themselves, embedding social safety nets directly into the fabric of the nation's economy and ethos. These three groups are consistently identified throughout the Old Testament as being in special need of protection and provision, symbolizing the epitome of the marginalized.

Deuteronomy 24 21 Bonus section

This command, alongside other gleaning laws, rooted in the Lord's memory of Israel's own servitude in Egypt, where they too were sojourners and vulnerable (Deut 24:22). This theological grounding means Israel's generosity to the marginalized is not just social policy but a spiritual act, a reflection of divine liberation and empathetic understanding derived from their national history. These laws taught dependence on God and stewardship of the land's bounty, ensuring a systemic means of food security that prevented extreme poverty. They encouraged diligence in work but cautioned against obsessive greed, fostering a spiritual discipline of letting go.

Deuteronomy 24 21 Commentary

Deuteronomy 24:21 is a powerful expression of God’s covenantal justice and compassion, embedding charity not as an optional act, but as a mandatory aspect of Israelite agriculture and society. By prohibiting the full stripping of olive trees, God demands that His people practice deliberate incompleteness in their harvest. This is a practical act of trust, recognizing that ultimate provision comes from God, and a tangible act of generosity that serves as a divine social welfare system. The command is a reminder that personal prosperity is not solely for individual accumulation but carries communal responsibility. The listed beneficiaries—the sojourner, the fatherless, and the widow—are not accidental; they represent the archetypal vulnerable populations of the ancient world. Providing for them transforms simple agricultural practice into an act of worship and obedience, mirroring God’s own character as a protector of the weak and an upholder of justice. This law underscores the sacredness of human dignity and the principle that material blessings are to flow beyond the immediate possessor to sustain the entire community, particularly those on the fringes. This fosters a community bound by shared reliance on God and mutual care, echoing the command to "love your neighbor as yourself."