19 22<\/strong>. Of Generosity to the Landless. To the gr<\/em>, the orphan and the widow shall be left the gleanings of fields, olive-groves and vineyards. It is interesting that no parallels are found in the earlier legislation of J or E. H, Lev 19:9<\/span> f. forbids the full reaping of the corners of the field and gathering of the gleanings (repeated Deu 23:22<\/span>) and the gleaning of the vines and their fallen fruit; these are for the poor and the gr<\/em>. This seems not earlier (Dillm., etc.), but later than D, for the deliberate reservation of the corners<\/em> is a more developed provision than the allotment of what was left through carelessness. Why D alone includes olives is not clear, except that this agrees with its careful regard of the details of rural life. Both laws sanction an existing practice described in Ruth 2<\/span> as dependent on the generosity of the cultivator.<\/p>\n Was there anything more behind it? Attention has been drawn to the fact that some peoples leave the last sheaf on the field under the superstition that it contains the corn-spirit, and being therefore dangerous is easily relinquished to strangers (Frazer, Golden Bough<\/em>, ii. 171 f., 232 f.). I am told that in the shires of Lincoln and Norfolk it was the practice till 60 or 80 years ago to shape part of a sheaf into a ‘corn-baby’ and to bury it in the field, in order to ensure the next crop. It is possible that in some cases the custom of leaving the gleanings to the poor may have started from such superstitions. But those who see in these the sole origin of the custom ignore the natural promptings of the hearts of simple, peasant peoples to care for the needy. There are no traces of the superstition in D, H or Ruth 2<\/span>. D’s appeal to the self-interest of the harvesters ( that thy God may bless thee<\/em>, etc.) is rather one of his many illustrations of his favourite principle that obedience to God’s ethical demands will be rewarded by prosperity (cp. Deu 14:29<\/span>, Deu 15:4<\/span> f., 10<\/span>, 18<\/span>, Deu 23:20<\/span>; cp. Deu 17:20<\/span>). Otherwise the motives of the laws are purely humane and in both sets the humanity is enforced by religious considerations. In D the motive is characteristically gratitude to God ( Deu 24:22<\/em><\/span>), in H it is as characteristically the simple fact: I am Jehovah thy God<\/em>. The duties enforced are observed at this day in Palestine. ‘The poorest among the people, the widow and the orphan, are not infrequently seen following the reapers’; and ‘the poor are often seen after the gathering in of the crop going from tree to tree and collecting the few olives that may have been left’ (Van Lennep, Bible Lands<\/em>, etc., 78, 128). ‘It is natural with them not to gather stray ears or to cut all the standing ones which would be looked upon as avarice; every bad act is avoided as much as possible “before the blessing,” as the corn is very often called; the law of Moses is innate with them. The produce of the gleanings may enable a widow to have bread enough for the winter’ (Baldensperger, PEFQ<\/em>, 1907, 19). On the Arabs kindness to the sojourner see Doughty, i. 345.<\/p>\n Deu 24:19-21<\/span><\/p>\n It shall be for the stranger.<\/em><\/p>\n<\/p>\n Care for others<\/strong><\/p>\n This <\/em>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 Pro 12:25<\/span>, 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 Isa 50:4<\/span> : 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 Col 3:17<\/span> : 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.<\/em>)<\/p>\n .<\/p>\n <\/p>\n Verse 19<\/span>. When thou cuttest down thine harvest<\/B><\/I>] This is an addition to the law, Le 19:9<\/span>; Le 23:22<\/span>. The corners<\/I> of the field, the gleanings<\/I>, and the forgotten sheaf<\/I>, were all the property of the poor. This the Hebrews extended to any part of the fruit or produce of a field, which had been forgotten in the time of general ingathering, as appears from the concluding verses of this chapter.<\/P> <\/p>\n 19-22. When thou cuttest down thineharvest in thy field<\/B>The grain, pulled up by the roots or cutdown with a sickle, was laid in loose sheaves; the fruit of the olivewas obtained by striking the branches with long poles; and the grapeclusters, severed by a hook, were gathered in the hands of thevintager. Here is a beneficent provision for the poor. Everyforgotten sheaf in the harvest-field was to lie; the olive tree wasnot to be beaten a second time; nor were grapes to be gathered, inorder that, in collecting what remained, the hearts of the stranger,the fatherless, and the widow might be gladdened by the bounty ofProvidence.<\/P><\/p>\n When thou cuttest down thine harvest in thy field<\/strong>,…. Whether barley harvest or wheat harvest, when either of them are ripe for cutting, mowing, or reaping, and are cutting down:<\/p>\n and hast forgot a sheaf in the field<\/strong>; Jarchi says the phrase “in the field” is to include standing corn, some of which is forgotten in cutting down, and so is subject to this law as well as a sheaf; and a sheaf claimed by this name is one that is forgotten both by the workman and the owner; if by the one and not by the other, it could not be so called. The canon runs thus t,<\/p>\n “a sheaf which the workmen forget, and not the owner, or the owner forgets, and not the workman, before which the poor stand, or is covered with straw or stubble, is not a forgotten sheaf.”<\/p>\n And about this they have various other rules;<\/p>\n “a sheaf that is near the gate (of a field), or to an heap (of sheaves), or to oxen, or to instruments, and left, the house of Shammai say it is not to be reckoned a forgotten sheaf; but the house of Hillell say it is;–two sheaves are reckoned forgotten, three are not; a sheaf in which there are two seahs (about a peck and a half), and they leave it, it is not reckoned forgotten u:”<\/p>\n thou shall not go again to fetch it<\/strong>; which supposes a remembrance of it, or some intelligence about it when at home, and after the field has been cleared, and all carried in but this sheaf; then the owner might not go nor send to fetch it: the beginnings of the rows, they say, show when a sheaf is forgotten, or not; particularly the adverse sheaf, or that over against it, shows it w; so Jarchi:<\/p>\n it shall be for the stranger<\/strong>; or proselyte; the proselyte of righteousness; of this there is no doubt, but it seems to be for the proselyte of the gate also:<\/p>\n for the fatherless and for the widow<\/strong>; which of them soever should first find it:<\/p>\n that the Lord thy God may bless thee in all the work of thine hands<\/strong>; in the culture of their ground the next year, and give them large and fruitful crops; they either purposely leaving the sheaf for the poor, or however suffer them to take it unmolested when found by them. The Targum of Jonathan is, “that the word of the Lord thy God may bless thee”, &c.<\/p>\n t Misn. Peah, c. 5. sect. 7. u Misn. Peah, c. 6. sect. 2, 5, 6. w Ib. sect. 3, 4.<\/p>\n Directions to allow strangers, widows, and orphans to glean in time of harvest (as in Lev 19:9-10<\/span>, and Lev 23:22<\/span>). The reason is given in Deu 24:22<\/span>, viz., the same as in Deu 24:18<\/span> and Deu 15:15<\/span>.<\/p>\n Verses 19-22:<\/strong><\/p>\n Statutes regarding the poor and needy were both negative and positive. Not only did they forbid mistreatment of the widow, orphan, and stranger; they mandated that there be provision for their needs. This was the purpose of the “gleanings.”<\/p>\n Compare this text with Lev 19:9-10<\/span>; Lev 23:22<\/span>; Rth 2:1-13<\/span>.<\/p>\n <\/strong><\/p>\n God here inculcates liberality upon the possessors of land, when their fruits are gathered: for, when His bounty is exercised before our eyes, it invites us to imitate Him; and it is a sign of ingratitude, unkindly and maliciously, to withhold what we derive from His blessing. God does not indeed require that those who have abundance should so profusely give away their produce, as to despoil themselves by enriching others; and, in fact, Paul prescribes this as the measure of our alms, that their relief of the poor should not bring into distress the rich themselves, who kindly distribute. (2Co 8:13<\/span>.) God, therefore, permits every one to reap his corn, to gather his vintage, and to enjoy his abundance; provided the rich, content with their own vintage and harvest, do not grudge the poor the gleaning of the grapes and corn. Not that He absolutely assigns to the poor whatever remains, so that they may seize it as their own; but that some small portion may flow gratuitously to them from the munificence of the rich. He mentions indeed by name the orphans, and widows, and strangers, yet undoubtedly He designates all the poor and needy, who have no fields of their own to sow or reap; for it will sometimes occur that orphans are by no means in want, but rather that they have the means of being liberal themselves; nor are widows and strangers always hungry; but I have explained elsewhere why these three classes are mentioned. <\/p>\n (15) NEEDY TO BE CONSIDERED AT HARVEST TIME (Deu. 24:19-22<\/span>)<\/p>\n 19 When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the sojourner, for the fatherless, and for the widow; that Jehovah thy God may bless thee in all the work of thy hands. 20 When thou beatest thine olive-tree, thou shalt not go over the boughs again: it shall be for the sojourners, for the fatherless, and for the widow. 21 When thou gatherest the grapes of thy vineyard, thou shalt not glean it after thee: it shall be for the sojourner, for the fatherless, and for the widow. 22 And thou shalt remember that thou was a bondman in the land of Egypt: therefore I command thee to do this thing.<\/p>\n THOUGHT QUESTIONS 24:1922<\/p>\n 430.<\/p>\n Are some people naturally more generous than others? Is generosity a quality controlled by law?<\/p>\n AMPLIFIED TRANSLATION 24:1922<\/p>\n 19 When you reap your harvest in your field and have forgotten a sheaf in the field, you shall not go back to get it; it shall be for the 22 You shall [earnestly] remember that you were a slave in the land of Egypt; therefore I command you to do this.<\/p>\n COMMENT 24:1922<\/p>\n Compare Deu. 23:24-25<\/span>, Lev. 19:9-10<\/span>; Lev. 23:22<\/span>. The poor and the sojourner were to be considered whether grain, olives, or grapes were being harvested, It is not difficult to see how the basic quality of generosity would be developed in the faithful Israelite who kept these laws.<\/p>\n 19-22<\/strong>. <\/strong> Harvest olive tree grapes <\/strong> Strangers, widows, and orphans were to be allowed to glean in the time of the harvest and the vintage. Comp. Lev 19:9-10<\/span>; Lev 23:22<\/span>.<\/p>\n The Gleanings Must Be Left For The Poor ( Deu 24:19-22<\/strong><\/span><\/strong> ). <\/p>\n <\/strong><\/p>\n One of Yahweh’s means of ensuring provision for the poor in the land would be that Israelite farmers out of their prosperity were to leave in their fields, vineyards and orchards the remnants of what was gathered, which are termed ‘the gleanings’. A description was now given of these in rhythmic form. <\/p>\n Deu 24:19<\/strong><\/span> <\/p>\n “<\/strong> When you reap your harvest in your field, <\/p>\n And have forgotten a sheaf in the field, <\/p>\n You shall not go again to fetch it. <\/p>\n It shall be for the resident alien, <\/p>\n For the fatherless, and for the widow, <\/p>\n That Yahweh your God may bless you, <\/p>\n In all the work of your hands. <\/p>\n When you beat your olive-tree, <\/p>\n You shall not go over the boughs again.<\/p>\n It shall be for the resident alien,<\/p>\n For the fatherless, and for the widow.<\/p>\n When you gather the grapes of your vineyard, <\/p>\n You shall not glean it after you, <\/p>\n It shall be for the resident alien, <\/p>\n For the fatherless, and for the widow.”<\/p>\n We have presented it in this way in order to bring out the pattern. Each section ends with, ‘it (the gleanings) shall be for the resident alien, for the fatherless and for the widow’. But above that in each case is described a type of gleanings. <\/p>\n Firstly came the grain harvest. When harvesting the grain and producing the sheaves in the field, which were then gathered in, a sheaf might easily be overlooked here and there because there was so much. This sheaf was to be left as gleanings. And in fact some further gleanings were to be left in the corners of the fields (Lev 19:9<\/span>) and any that was dropped in gathering must be left (Lev 23:22<\/span>). Compare here Ruth 2<\/span>. This was so that Yahweh their God might see it and as a result bless them in the work of their hands. <\/p>\n Then came the olive gathering. The branches would be beaten in order to bring down the olives. But some obstinate olives would stay in place. They were not to make another attempt. What remained was to be left as gleanings. When gathering the grapes, which would be done swiftly and expertly, every now and then a bunch might escape notice. These were to be left as gleanings (compare Lev 19:10<\/span>). <\/p>\n Deu 24:22<\/strong><\/span><\/p>\n ‘<\/strong> But you shall remember that you were a bondsman in Egypt, and Yahweh your God redeemed you from there. Therefore I command you to do this thing .’ <\/p>\n And they should do this because they remembered that they were bondsmen in Egypt, and had through it learned compassion for those worse off than themselves. And that is why they were commanded to do this thing. <\/p>\n Note how this phrase, ‘you shall remember that you were a bondsman in the land of Egypt’ connects the perverting of justice for the weak and helpless (Deu 24:17<\/span> with Deu 24:18<\/span>) with the leaving of gleanings for the weak and helpless (Deu 24:19-21<\/span> with Deu 24:22<\/span>). Their experiences were to give them compassion for the weak and helpless in every way. <\/p>\n DISCOURSE: 216 Deu 24:19-22<\/span>. When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the Lord thy God may bless thee in all the work of thine hands. When thou beatest thine olive-tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow. 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. And thou shalt remember, that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing<\/em> [Note: If this be a Charity Sermon, the triple repetition of the Stranger, the Fatherless, and the Widow, must, of course, be more largely insisted on.].<\/p>\n IT is surprising to see to what minute things Jehovah condescends in his legislation to the Jews. In no other community under heaven were such things accounted worthy of distinct and authoritative enactments. People must not yoke together in a plough an ox and an ass. They must not seethe a kid in its mothers milk. In taking a birds nest, they must not take the dam with her young. But God, their great Lawgiver, is love: and all his laws breathed love, not to men only, but to the whole creation: and by them he has shewn, that he desired all his people to live under the influence of this divine principle; and, in the smallest matters no less than in the greatest, to bring it into exercise. Hence he appointed, that, when they gathered in the fruits of the earth, they should guard against selfishness, and manifest a spirit of love towards their more indigent and afflicted brethren. In the very words which I have just read, the threefold repetition of them<\/em> shews what tenderness there is in the bosom of Almighty God towards the poor and afflicted, and how desirous he is that all his people should resemble him: and for this end he commands, that, in the season of their own prosperity, they should be especially mindful of the stranger, the fatherless, and the widow. The manner in which he enforces this command respecting gleaning, will lead me to consider,<\/p>\n I.<\/p>\n The privilege of gleaning, as accorded to the Jews<\/p>\n The Jews had been brought out from Egypt from the sorest bondage From this consideration they were enjoined to give somewhat of a like advantage to their poorer brethren But let me proceed to mark,<\/p>\n II.<\/p>\n The far higher grounds of this privilege as existing amongst us<\/em><\/p>\n True, the Jewish law does not extend to us<\/em>: nor does the law of this land accord in this respect with the Jewish law. The matter has been tried, and authoritatively decided. But, so general is the sense of propriety which exists in this kingdom, that the privilege of gleaning is conceded to the poor, as much as if it were a right established by law: and I suppose that for every thousand pounds that are paid in rent to the proprietor of the soil, not less than one hundred pounds, and perhaps too hundred, are gratuitously left to be gathered by the poor in the way of gleaning<\/em>. And this is as it should be. For<\/p>\n Let it be recollected from what misery we have been redeemed And can we have any stronger argument than this for liberality to the poor? Let me now, then, address you all As Gleaners, avail yourselves of your privilege<\/p>\n [I say again, the whole field is open before you: and, as Gods servant, I have been commissioned to scatter handfuls for you, that you may not labour in vain: yea, I have invited you to come, even amongst the sheaves; and, so far from reproaching you for your boldness, have encouraged you [Note: Rth 2:16<\/span>.] by the strongest assurances of the unbounded liberality of my Divine Master. Bear in mind, that you are gleaners. You must indeed labour with diligence: but the whole that you gather is a gift:<\/em> you never raised by your own personal labour one single grain of what you gather: all your labour consists in gathering up what the Great Proprietor, your Lord and Saviour, has strewed for you. Whilst you, then, have all the benefit, let him have all the glory.]<\/p>\n 2.<\/p>\n As Proprietors, perform the duty that is here enjoined you<\/p>\n [Cultivate, every one of you, a spirit of liberality. Let the stranger share your bounty; and let the fatherless and widows be the special objects of your care and tender compassion. If you comply not readily with this injunction, what pretensions can you have to call yourselves followers of Christ? If any man see his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him [Note: 1Jn 3:17<\/span>.]? He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? On the other hand, abound in the riches of liberality; and so shall your light break forth as the morning [Note: Isa 58:7-8<\/span>.], and a recompence be given you at the resurrection of the just [Note: Luk 14:14<\/span>.].]<\/p>\n<\/p>\n All these are additional arguments, to manifest the tender mercies of the LORD. We have a beautiful example, of obedience to these precepts in the instance of Boaz. And, as in that instance, we have a lively type of the ever-blessed JESUS, I hope the Reader will not fail to consult it in this place and meditate upon it. Rth 2:15-16<\/span> . And are we not strangers, when we glean in the scriptures of JESUS? LORD, do thou command thy servants to let fall handfuls purposely for us, and give us to glean even among the sheaves.<\/p>\n NASB (UPDATED) TEXT: Deu 24:19-20<\/p>\n 19When you reap your harvest in your field and have forgotten a sheaf in the field, you shall not go back to get it; it shall be for the alien, for the orphan, and for the widow, in order that the LORD your God may bless you in all the work of your hands. 20When you beat your olive tree, you shall not go over the boughs again; it shall be for the alien, for the orphan, and for the widow.<\/p>\n Deu 24:19-21 These agricultural regulations were meant to provide food for the poor and needy (see Lev 19:9-10; Lev 23:22; Ruth 2). This is called gleaning.<\/p>\n There are several laws in Deuteronomy about providing food for the needy:<\/p>\n 1. the third-year local tithe for the poor, Deu 14:28-29; Deu 26:12-15<\/p>\n 2. food provided at the celebration of the Feast of Weeks\/Feast of Booths, Deu 16:9-17<\/p>\n 3. the yearly gleanings from the annual harvests, Deu 24:19-21<\/p>\n harvest, put for “corn” by Figure of speech Metonymy (of Adjunct). See App-6. <\/p>\n stranger. . . fatherless . . . widow. Not the tramp, or ne’erdo- well, or the drunkard. And in kind, not money <\/p>\n When thou: Lev 19:9, Lev 19:10, Lev 23:22, Rth 2:16, Psa 41:1 <\/p>\n it shall be: Deu 24:20, Deu 24:21, Deu 14:29, Deu 26:13 <\/p>\n may bless: Deu 15:10, Job 31:16-22, Job 42:12, Psa 41:1-3, Psa 112:9, Pro 11:24, Pro 11:25, Pro 14:21, Pro 19:17, Isa 32:8, Isa 58:7-11, Luk 6:35, Luk 6:38, Luk 14:13, Luk 14:14, 2Co 9:6-8, 1Jo 3:17-19 <\/p>\n Reciprocal: Rth 2:2 – glean ears Job 24:10 – they take away Act 6:1 – their<\/p>\n Deu 24:19-22. It shall be for the stranger Moses here exhorts them to be mindful of those provisions made for the poor by this law, (Lev 19:9-10; Lev 23:22,) wherein they are ordered not to be over exact in reaping the fruits of their fields and vineyards, but to leave something to be gathered by their poor neighbours. When thou beatest thine olive-tree As they were wont to do, with sticks, to bring down the olives. It shall be for the fatherless, &c. Surely nothing can be more just, humane, or merciful, than all these laws here recited.<\/p>\n When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands. 19 22. … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 24:19”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5553","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5553","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5553"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5553\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5553"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5553"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5553"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
stranger and the sojourner, the fatherless, and the widow; that the Lord your God may bless you in all the work of your hands
20 When you beat your olive tree, do not go over the boughs again; the leavings shall be for the stranger and the sojourner, the fatherless, and the widow.
21 When you gather the grapes of your vineyard, you shall not glean it afterward; it shall be for the stranger and the sojourner, the fatherless, and the widow.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
GLEANING, A DIVINE ORDINANCE<\/strong><\/p>\n
[By mighty signs and wonders had God brought them out: and had throughout all their generations caused them to enjoy blessings for which they had not laboured, and to reap an harvest which they had never sown. For the space of forty years in the wilderness they had no occasion for agricultural labours; but from day to day did they glean around their tents the food which the Great Proprietor of all caused to be scattered for their use. And when they came into the promised land, they found there great and goodly cities which they had never built, and houses filled with all manner of good things which they had never filled, and wells which they had never digged [Note: Deu 6:10-11<\/span>.]. Like gleaners, they had only to enter on the field, and to appropriate every thing which they found to their own use ]<\/p>\n
[Freely they had received; and freely they were to give. They were to bear in mind the misery from which their forefathers had been delivered; and from a sense of gratitude to their Heavenly Benefactor, they were to shew love to their brethren, and liberality to the poor. They were not to be exact even in the reaping of their crops, but to leave the corners of their fields standing [Note: Lev 19:9<\/span>.] for the benefit of the stranger, the fatherless, and the widow: and, after having gathered in their corn, or their grapes, or olives, they were not to be going over their ground or their trees again, but to leave the remaining produce for those whose necessities called for such aid: yea, and to rejoice in seeing the wants of others supplied, though at their expense. And surely this was reasonable in the highest degree, since the whole land itself had been originally the gift of God, as was also the produce of it in every successive year. What could their own labours effect without the fruitful showers and the genial warmth of the sun? On God they depended, notwithstanding their own efforts: and God gave them an assurance, that on a cheerful and liberal discharge of their duty towards their brethren, they should receive his blessing on their own labours.]<\/p>\n
[Not an Egyptian bondage merely was ours, but a bondage to sin and Satan, death and hell. And what has the Great Proprietor of heaven and earth done for us? He has, by the blood of his only dear Son, brought us out from this bondage: and in the field of his Gospel has strewed a rich profusion of food, of which all of us may eat, and live for ever. Take the inspired volume: there<\/em> is the field, into which all may enter. and gather for themselves. The promises there scattered, and standing<\/em>, as it were, in every corner<\/em> [Note: Lev 19:9<\/span>.] of the Bible, are sufficient for the whole world. All that is required is, that we go in, and glean for ourselves. The manna in the wilderness nourished those only who gathered it for their daily use: and, if the poor will avail themselves of the bounty scattered in our fields, they must go out and gather it. Were all the harvest left upon the field, it would benefit none, unless it were reaped and appropriated to our use: so all the promises of salvation will have been given to us in vain, if we do not exert ourselves, from day to day, to appropriate them to ourselves, for our own personal benefit. But, if we will labour thus for the meat that endureth unto eternal life, the Son of Man will give it us according to the utmost extent of our necessities. Then shall we gather all<\/em> the blessings, both of grace and glory; for no one of which have we any other claim, than as gratuitous largesses, bestowed by the Lord of the harvest on his necessitous and dependent vassals.]<\/p>\n
[Methinks, the stranger, the fatherless, and the widow, should be made to share our temporal blessings, when we are so richly and gratuitously nourished with those which are spiritual and eternal. We are taught to love one another, as Christ has loved us<\/em> [Note: Eph 5:2<\/span>.]. And when St. Paul was urging the Corinthian Church to liberality, he could find no stronger argument than this; Ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich [Note: 2Co 8:9<\/span>.]. Say, Brethren, whether this consideration be not amply sufficient to animate us to the most enlarged liberality for his sake? Yes, truly; instead of grudging to others the remnants of our harvest, we should be ready to say with Zacchus, Behold, Lord, the half of my goods I give to the poor [Note: Luk 19:8<\/span>.]. Indeed, even for our own sakes we might practise this divine lesson: for if we give to the poor, we lend to the Lord; and whatsoever we lay out, he will pay us again. In truth, to honour the Lord with our substance, and with the first-fruits of all our increase, is the way, the surest way, to fill our barns with plenty, and to make our presses burst out with new wine [Note: Pro 3:9-10<\/span>.]. But I rather dwell on the other motive only; because the love of Christ, if duly felt in our hearts, will constrain us to every possible exercise of love to him, and to the poor for his sake [Note: Mat 25:45<\/span>.].]<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"