Leviticus 23:22
When you reap the harvest of your land, do not reap all the way to the edges of your field or gather the gleanings of your harvest. Leave them for the poor and the foreign resident. I am the LORD your God.'"
When you reap the harvest of your land
This phrase sets the context within an agrarian society where agriculture was central to daily life and survival. The Hebrew word for "reap" (קָצַר, qatsar) implies the act of cutting down grain, a critical time of gathering sustenance. The "harvest" (קָצִיר, qatsir) signifies not just the physical crops but also the blessings and provision from God. The "land" (אֲדָמָה, adamah) is a reminder of the covenant relationship between God and Israel, as the land was a divine gift to the Israelites.

you are not to reap to the very edges of your field
The instruction not to reap to the "very edges" (פְּאַת, pe'ah) of the field is a command for restraint and generosity. This practice, known as "Pe'ah," is rooted in the Hebrew tradition of leaving the corners of the field unharvested. It reflects God's heart for justice and care for the marginalized, ensuring that the blessings of the land extend beyond the landowner to those in need.

or gather the gleanings of your harvest
"Gleanings" (לֶקֶט, leqet) refer to the leftover crops that fall during the harvest. The command not to gather these emphasizes God's provision for the poor and the foreigner. This practice allowed the less fortunate to collect food with dignity, fostering a community of compassion and mutual support.

Leave them for the poor
The "poor" (עָנִי, ani) in this context are those who lack resources and means. God's law consistently shows concern for the vulnerable, and this command is a tangible expression of His justice and mercy. It challenges believers to reflect God's character by caring for those in need.

and for the foreigner residing among you
The "foreigner" (גֵּר, ger) is someone who is not native to Israel but lives among the people. This inclusion highlights the universality of God's love and the call for His people to extend hospitality and kindness to all, regardless of their origin. It underscores the biblical principle of loving one's neighbor as oneself.

I am the LORD your God
This declaration serves as the divine authority behind the command. "LORD" (יְהוָה, Yahweh) is the covenant name of God, reminding the Israelites of His faithfulness and sovereignty. "Your God" personalizes the relationship, emphasizing that these commands are not mere rules but expressions of a covenant relationship with a holy and loving God. This phrase calls believers to obedience out of reverence and gratitude for God's provision and presence in their lives.

Persons / Places / Events
1. Israelites
The original audience of the Levitical laws, including the command to leave gleanings for the poor and foreigners.

2. The Poor
Individuals within the Israelite community who lacked sufficient resources and were dependent on the generosity of others.

3. The Foreigner
Non-Israelites living among the Israelites, often without land or means of support.

4. The Land
The agricultural fields of the Israelites, which were a primary source of sustenance and economic activity.

5. The LORD (Yahweh)
The covenant God of Israel, who commands His people to act justly and with compassion.
Teaching Points
Compassionate Provision
God commands His people to provide for the needy, reflecting His own compassionate nature.

Community Responsibility
The well-being of the community is a shared responsibility, and God's people are called to ensure that no one is left without support.

Generosity as Worship
Obeying God's command to leave gleanings is an act of worship, acknowledging His lordship and provision.

Inclusivity and Justice
God's law includes provisions for foreigners, demonstrating His inclusive love and call for justice.

Trust in God's Provision
By not harvesting to the edges, Israelites were to trust in God's provision, knowing He would supply their needs.
Bible Study Questions
1. How does the command in Leviticus 23:22 reflect God's character and His priorities for His people?

2. In what ways can we apply the principle of leaving gleanings in our modern context to support the poor and marginalized?

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

4. What are some barriers that might prevent us from living out the spirit of Leviticus 23:22, and how can we overcome them?

5. How do the teachings of Jesus and the New Testament writers build upon the principles found in Leviticus 23:22 regarding care for the needy?
Connections to Other Scriptures
Ruth 2
The account of Ruth gleaning in the fields of Boaz illustrates the practical application of this law and highlights themes of kindness and redemption.

Deuteronomy 24:19-22
Reinforces the command to leave gleanings for the poor, widows, orphans, and foreigners, emphasizing God's concern for the marginalized.

Matthew 25:35-40
Jesus' teaching on serving "the least of these" reflects the heart of God's command to care for the needy.

James 1:27
Encourages believers to practice pure religion by caring for orphans and widows, echoing the spirit of Leviticus 23:22.
GleaningW. Clayton.Leviticus 23:22
The FestivalsR.A. Redford Leviticus 23:1-44
Feasts of the LordW. H. Jellie.Leviticus 23:2-44
God's FestivalsHenry, MatthewLeviticus 23:2-44
God's Holy DaysHenry, MatthewLeviticus 23:2-44
Seven Feasts Mentioned in This ChapterD. C. Hughes, M. A.Leviticus 23:2-44
The Great FeastsJ. C. Gray.Leviticus 23:2-44
The Holy FestivalsJ. A. Seiss, . D. D.Leviticus 23:2-44
Day of PentecostR.A. Redford Leviticus 23:15-22
Piety in ProsperityW. Clarkson Leviticus 23:15-22
The Feast of HarvestJ.A. Macdonald Leviticus 23:15-22
People
Ephah, Israelites, Moses
Places
Teman
Topics
Alien, Border, Clean, Complete, Corner, Corners, Cut, Dropped, Edges, Entirely, Field, Foreigner, Gather, Gleaning, Gleanings, Grain, Harvest, Leave, Moreover, Needy, Poor, Reap, Reapest, Reaping, Riddance, Sojourner, Stranger, Wholly
Dictionary of Bible Themes
Leviticus 23:22

     4412   binding corn
     4454   gleaning
     4464   harvest
     4510   sowing and reaping
     5449   poverty, remedies
     6109   alienation
     7530   foreigners
     8243   ethics, social

Leviticus 23:9-22

     8644   commemoration

Leviticus 23:15-22

     4208   land, divine responsibility

Library
The Consecration of Joy
'And the Lord spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall
Alexander Maclaren—Expositions of Holy Scripture

Of a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our
Lewis Bayly—The Practice of Piety

In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Deputation from Jerusalem - the Three Sects of the Pharisees, Sadducees, and Essenes - Examination of their Distinctive Doctrines.
APART from the repulsively carnal form which it had taken, there is something absolutely sublime in the continuance and intensity of the Jewish expectation of the Messiah. It outlived not only the delay of long centuries, but the persecutions and scattering of the people; it continued under the disappointment of the Maccabees, the rule of a Herod, the administration of a corrupt and contemptible Priesthood, and, finally, the government of Rome as represented by a Pilate; nay, it grew in intensity
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Chronology
45. The length of the public ministry of Jesus was one of the earliest questions which arose in the study of the four gospels. In the second and third centuries it was not uncommon to find the answer in the passage from Isaiah (lxi. 1, 2), which Jesus declared was fulfilled in himself. "The acceptable year of the Lord" was taken to indicate that the ministry covered little more than a year. The fact that the first three gospels mention but one Passover (that at the end), and but one journey to Jerusalem,
Rush Rhees—The Life of Jesus of Nazareth

"But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead Shall Also
Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the
Hugh Binning—The Works of the Rev. Hugh Binning

Jesus Living at Nazareth and visiting Jerusalem in his Twelfth Year.
(Nazareth and Jerusalem, a.d. 7 or 8.) ^C Luke II. 40-52. ^c 40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luke i. 80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives.
J. W. McGarvey—The Four-Fold Gospel

Healing Peter's Mother-In-Law and Many Others.
(at Capernaum.) ^A Matt. VIII. 14-17; ^B Mark I. 29-34; ^C Luke IV. 38-41. ^c 38 And he arose out of the synagogue [where he had just healed the demoniac], ^b 29 And straightway, when they were come out of the synagogue, they came { ^c entered} ^b into the house of Simon and Andrew, with James and John. [Peter and Andrew had dwelt at Bethsaida (John i. 44). They may have removed to Capernaum, or Bethsaida, being near by, may be here counted as a part, or suburb, of Capernaum. Its name does not contradict
J. W. McGarvey—The Four-Fold Gospel

Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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