Deuteronomy 24:19
If you are harvesting in your field and forget a sheaf there, do not go back to get it. It is to be left for the foreigner, the fatherless, and the widow, so that the LORD your God may bless you in all the work of your hands.
Sermons
Consideration for the Poor and NeedyR.M. Edgar Deuteronomy 24:10-22
Doing Justice and Loving MercyJ. Orr Deuteronomy 24:16-22
Care for OthersH. Moorhouse.Deuteronomy 24:19-21
Autumn GenerosityD. Davies Deuteronomy 24:19-22














If a man is not generous towards his poorer neighbors in time of harvest, he will never be generous. If the profuse generosity of God be lavished upon him in vain, his moral nature must be hard indeed. As men "make hay while the sun shines," so should we yield to benevolent impulses while God surrounds us with sunshine of kindness. As we are undeserving recipients, we should share our unpurchased bounty with others.

I. WE HAVE HERE A FITTING OCCASION FOR GENEROSITY. God supplies us with fitting seasons for getting good and for doing good. It is not always autumn. We cannot gather corn and olives when we please. We have to wait the arrival of the season, and this season is God's provision. We must gather then or never. Opportunity can never be trifled with. If abundance has been put into our bands, let us forthwith use it well, or it may be suddenly taken from us. If an unusual generous impulse be upon us, it is wisest to respond to it freely, to give it largest scope, for this is a visit of God to us for good.

II. FITTING OBJECTS FOR GENEROSITY ARE PROVIDED. Were it not for the existence of the poor, there would be no outlet for generosity in a practical and material form. There would be no discipline for the best part of our nature. It would be a pain and a loss to us if the instinct of benevolence within us found no field for its exercise. Thankful ought we to be that the poor shall not cease out of the land. The fatherless and the widow come to us as the sent of God, to loosen the sluices of our generosity, and to do us good. We are almoners of God's royal bounty.

III. DELICATE PLANS FOR CONVEYING GENEROSITY. The finer forces of our bodily nature are conveyed to every part by most delicate, almost invisible, ducts. Nerve-power is distributed from the center to the circumference by minutest channels. So, too, should we employ the most refined delicacy in relieving the necessities of the poor. Let not our gift be spoilt by any assumption of superiority, nor by any arrogant rudeness. It is a noble thing to respect the manly feelings of the poor, and to touch with fairy finger the sensibilities of the suffering. We are to study, not only how much we can give, but especially how best to give it. From the harvest-field and the olive-grove we may learn this delicacy of kindness. Both the quantity and the quality of our service are important in God's esteem.

IV. THE POTENT MOTIVE TO GENEROSITY. Remembrance of their own redemption was the mighty motive for all good deeds. This is the constant refrain of God's message. As God is not wearied in reiterating the lesson, neither should we be wearied in hearing it. We are the objects of God's tenderest love. He has set in motion his most prodigious energies to rescue us from misery. He has emptied his treasury of blessings so as to enrich us, and the end for which he has enriched us is that we may enrich others. Ye have been ineffably blessed, do you bless in return. - D.

It shall be for the stranger.
This beautiful passage speaks of the harvest, of the olive, and of the grape. You say, "Well, I am not a farmer, I know nothing of the harvest. Olives do not grow in this cold country. And it is only a few people in England who can grow grapes. What is the meaning of this?" I will tell you what it means, because when God tells us to deal in this way with the stranger, and the fatherless, and the widow, He means us to do it. You know what the harvest means. It was the in-gathering of the corn, and you know what that was for — to be made into bread. And you know what bread was for — to give strength. The olive was a symbol of fruitfulness, and the grape typified joy. So that the three things God teaches us here to do, are to give strength and peace and joy to the stranger, the fatherless, and the widow. How can we do that? Turn to Proverbs 12:25, and let us see how we can do it for the Master. (I am going to take the very lowest thing it is possible for a child of God to do. I am not going to speak to those who can give their hundreds and thousands of pounds and be none the poorer; but let the very poorest of us here today see if we cannot be the means of bringing strength and peace and joy to those who need it.) "Heaviness in the heart of man maketh it stoop." We all know that is true. What is going to make it glad? A fifty-pound note? No! "But a good word maketh it glad." It is not only the wealth or the riches that God speaks about. Here it is a kind, loving word, "a good word," that makes the heart glad. I was thinking only today about the words of the Lord Jesus Christ, and about the works, the miracles of Christ. Why, the Lord Jesus accomplished more by His words than by His miracles. And He wants us to be imitators of Him. When He was here He had no long purse, but He had a kind word for everybody except the self-satisfied, the self-righteous, the Scribes and Pharisees. We too can give these and be none the poorer for it. Turn to Isaiah 50:4: "The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary." Perhaps you say, "Oh, I would like to have the tongue of the learned to show people how clever I am! The Lord Jesus had "the tongue of the learned" for one purpose, and that was to know how to speak a word in season to him that was weary. Here again it is the word; it is not the power or the miracle. Read also in Colossians 3:17: "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him." Has it ever struck you that this is a very strange way of putting it, "Whatsoever ye do in word or deed? We may be disposed to think it ought to have been, "Whatsoever ye say in word or do in deed." But it is not so: "Whatsoever ye do in word or deed." As if God said, "Every word you speak for Me is a good work." And what we want is to have "the tongue of the learned," to know how to speak a word to those that are weary. If we want to be happy, if we want to be joyful and glad, let us try to make others glad. Let us try to give them strength and peace and joy. The most miserable man here today is the man who lives for self; the happiest man is the one who forgets self, and lives for others. What a sweet thing it is to know that God has told us, "Whatsoever ye do in word." Up yonder He is keeping a record of it.

(H. Moorhouse.).

People
Israelites, Levites, Miriam, Moses
Places
Beth-baal-peor, Egypt
Topics
Alien, Bless, Blessing, Chance, Child, Cuttest, Dropped, Fatherless, Fetch, Field, Foreigner, Forgettest, Forgot, Forgotten, Grain, Hands, Harvest, Hast, Leave, Order, Orphan, Overlook, Reap, Reapest, Return, Sheaf, Sojourner, Strange, Stranger, Turn, Widow
Outline
1. Of divorce
5. A new married man goes not to war
6. Of pledges
7. Of kidnapping
8. Of leprosy
10. Of pledges
14. The hire is to be given
16. Of justice
19. Of charity

Dictionary of Bible Themes
Deuteronomy 24:19

     4412   binding corn
     4456   grain
     4510   sowing and reaping
     5730   orphans
     5797   bereavement, comfort in

Deuteronomy 24:17-22

     5909   motives, importance

Deuteronomy 24:19-21

     4464   harvest
     5743   widows
     7530   foreigners
     8792   oppression, God's attitude

Deuteronomy 24:19-22

     4208   land, divine responsibility
     5378   law, OT

Library
The vineyard Labourers.
"For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market-place, and said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise.
William Arnot—The Parables of Our Lord

But I Marvel, If, as it is Allowed to Put Away a Wife Who...
7. But I marvel, if, as it is allowed to put away a wife who is an adulteress, so it be allowed, having put her away, to marry another. For holy Scripture causes a hard knot in this matter, in that the Apostle says, that, by commandment of the Lord, the wife ought not to depart from her husband, but, in case she shall have departed, to remain unmarried, or to be reconciled to her husband; [1950] whereas surely she ought not to depart and remain unmarried, save from an husband that is an adulterer,
St. Augustine—On the Good of Marriage

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

On the Journey to Jerusalem - Departure from Ephraim by Way of Samaria and Galilee - Healing of Ten Lepers - Prophetic Discourse of the Coming
The brief time of rest and quiet converse with His disciples in the retirement of Ephraim was past, and the Saviour of men prepared for His last journey to Jerusalem. All the three Synoptic Gospels mark this, although with varying details. [4875] From the mention of Galilee by St. Matthew, and by St. Luke of Samaria and Galilee - or more correctly, between (along the frontiers of) Samaria and Galilee,' we may conjecture that, on leaving Ephraim, Christ made a very brief detour along the northern
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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