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.
When you reap the harvest in your field
The phrase "reap the harvest" refers to the act of gathering mature crops from the fields. In Hebrew, the word for "reap" is "קָצַר" (qatsar), which signifies cutting down or harvesting. This agricultural imagery is deeply rooted in the agrarian society of ancient Israel, where the harvest was a time of both labor and celebration. The "field" represents the land that God has provided, emphasizing stewardship and the responsibility to manage God's gifts wisely.

and forget a sheaf there
A "sheaf" is a bundle of grain stalks laid lengthwise and tied together after reaping. The Hebrew word "עֹמֶר" (omer) is used here, which also refers to a measure of grain. Forgetting a sheaf is not merely an oversight but an opportunity for obedience to God's command. This act of leaving behind a sheaf is a test of faith and trust in God's provision, reminding the Israelites that their abundance is not solely for personal gain.

do not go back to get it
This command is a direct instruction to resist the natural inclination to retrieve what was left behind. It reflects a principle of generosity and selflessness. The Hebrew culture, deeply rooted in community and mutual care, is called to prioritize the needs of others over personal completeness. This act of leaving the sheaf is a tangible expression of faith in God's continued provision.

It is to be left for the foreigner, the fatherless, and the widow
The "foreigner" (גֵּר, ger), "fatherless" (יָתוֹם, yathom), and "widow" (אַלְמָנָה, almanah) represent the marginalized and vulnerable in society. God's heart for justice and compassion is evident in His provision for these groups. By leaving the sheaf, the Israelites are participating in God's redemptive work, ensuring that those without land or family support are cared for. This reflects the broader biblical theme of social justice and God's concern for the oppressed.

so that the LORD your God may bless you
The promise of blessing is contingent upon obedience to God's commands. The Hebrew word for "bless" is "בָּרַךְ" (barak), which implies a divine favor and empowerment. This blessing is not just material but encompasses spiritual and communal well-being. It underscores the principle that generosity and obedience to God's laws result in His favor and provision.

in all the work of your hands
The "work of your hands" signifies the labor and efforts of the Israelites. In Hebrew, "מַעֲשֶׂה" (ma'aseh) refers to deeds or actions. God's blessing extends to all aspects of life, affirming that every endeavor, when aligned with His will, is under His sovereign care. This phrase encourages believers to dedicate their work to God, trusting that He will prosper their efforts when they act in accordance with His commands.

Persons / Places / Events
1. Israelites
The original audience of Deuteronomy, receiving laws and instructions from Moses as they prepared to enter the Promised Land.

2. Foreigners, Fatherless, and Widows
Vulnerable groups in society who were often marginalized and lacked resources.

3. The Field
Represents the agricultural setting of ancient Israel, where the Israelites were to practice these laws.

4. Moses
The leader and prophet who delivered God's laws to the Israelites.

5. The LORD (Yahweh)
The covenant God of Israel, who commands these acts of mercy and promises blessings for obedience.
Teaching Points
God's Heart for the Vulnerable
This verse reveals God's compassion and justice, emphasizing His desire for His people to care for those who are marginalized.

Obedience and Blessing
The promise of blessing for obedience highlights the principle that God rewards those who follow His commands with a sincere heart.

Community Responsibility
The law encourages a communal approach to welfare, where everyone plays a part in supporting the needy.

Generosity as Worship
Leaving behind a portion of the harvest is an act of worship, acknowledging God's provision and sovereignty.

Practical Love
This commandment is a practical expression of love and faith, demonstrating that true faith is active and visible in our actions.
Bible Study Questions
1. How does Deuteronomy 24:19 reflect God's character and His priorities for His people?

2. In what ways can we apply the principle of leaving a "forgotten sheaf" in our modern context to support those in need?

3. How does the account of Ruth and Boaz illustrate the practical application of this law, and what can we learn from their example?

4. What are some modern-day equivalents to the "foreigner, fatherless, and widow" that we are called to support, and how can we do so effectively?

5. How does the promise of blessing for obedience in this verse encourage us to trust and follow God's commands in our daily lives?
Connections to Other Scriptures
Leviticus 19:9-10
Similar instructions are given about leaving the edges of the field and the gleanings for the poor and the foreigner, emphasizing God's concern for the needy.

Ruth 2
The account of Ruth gleaning in Boaz's field illustrates the practical application of this law and highlights God's provision through obedience.

James 1:27
The New Testament reiterates the importance of caring for orphans and widows, showing continuity in God's concern for the vulnerable.

Matthew 25:35-40
Jesus teaches about serving "the least of these," which aligns with the spirit of Deuteronomy 24:19 in caring for those in need.
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
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
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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