Deuteronomy 16:14
And you shall rejoice in your feast--you, your sons and daughters, your menservants and maidservants, and the Levite, as well as the foreigner, the fatherless, and the widows among you.
And you shall rejoice in your feast—
The command to rejoice during the feast highlights the importance of joy in worship and community life. This feast refers to the Feast of Tabernacles (Sukkot), a time of celebration and thanksgiving for the harvest. It is a reminder of God's provision and faithfulness. The act of rejoicing is not merely an emotional response but a commanded act of worship, reflecting the joy found in God's presence (Psalm 16:11).

you, your sons and daughters,
The inclusion of sons and daughters emphasizes the family unit's role in worship and celebration. It underscores the importance of passing down faith and traditions to the next generation, ensuring that the knowledge of God's laws and deeds is preserved (Deuteronomy 6:7).

your menservants and maidservants,
This phrase indicates the inclusive nature of the celebration, extending beyond the immediate family to include servants. It reflects the social structure of ancient Israel, where servants were considered part of the household. This inclusion demonstrates God's concern for all individuals, regardless of social status, and foreshadows the New Testament teaching of equality in Christ (Galatians 3:28).

and the Levite,
The Levites, who had no inheritance of land, were dependent on the other tribes for sustenance. Their inclusion in the feast highlights the communal responsibility to care for those who serve in religious duties. It also points to the broader principle of supporting those who dedicate their lives to ministry (1 Corinthians 9:13-14).

as well as the foreigner,
The mention of the foreigner (or sojourner) reflects the openness of Israelite society to those outside the covenant community. It is a reminder of Israel's own history as foreigners in Egypt and God's command to love the foreigner (Leviticus 19:34). This inclusivity prefigures the New Testament message of the gospel being available to all nations (Matthew 28:19).

the fatherless, and the widows among you.
The fatherless and widows represent the most vulnerable members of society. Their inclusion in the feast underscores God's heart for justice and care for the marginalized (Psalm 68:5). It serves as a call to the community to provide for and protect those who cannot fend for themselves, reflecting the character of God who defends the cause of the needy (Deuteronomy 10:18).

Persons / Places / Events
1. You (the Israelites)
- The primary audience of the command, referring to the Israelites who are instructed to celebrate the feast.

2. Son and Daughter
- Represents the family unit, emphasizing the inclusion of all family members in the celebration.

3. Male and Female Servants
- Indicates the inclusion of those who serve within the household, highlighting equality and community.

4. The Levite
- The tribe set apart for religious duties, often without land inheritance, relying on the community for support.

5. The Foreigner, Fatherless, and Widow
- Groups often marginalized in society, underscoring God's concern for justice and inclusion.
Teaching Points
Joy in Community
The command to rejoice is not just personal but communal, involving everyone in the community. This teaches us the importance of shared joy and celebration in our faith communities today.

Inclusivity and Equality
The inclusion of servants, Levites, foreigners, the fatherless, and widows demonstrates God's heart for inclusivity. We are called to ensure that our celebrations and gatherings are open to all, especially those who might feel marginalized.

Provision and Generosity
The feasts were times of sharing God's provision. We are reminded to be generous with what God has given us, ensuring that everyone in our community can partake in the blessings.

Remembrance and Worship
The feasts were not just social events but acts of worship and remembrance of God's faithfulness. Our celebrations should also be opportunities to remember and worship God for His goodness.
Bible Study Questions
1. How can we ensure that our celebrations and gatherings today reflect the inclusivity seen in Deuteronomy 16:14?

2. In what ways can we incorporate the joy of community into our daily lives, beyond just special occasions?

3. How does the inclusion of marginalized groups in this verse challenge our current practices in church and society?

4. What are some practical ways we can provide for and include the "foreigner, fatherless, and widow" in our communities?

5. How can the principles of joy, inclusivity, and generosity in Deuteronomy 16:14 be applied to our understanding of worship and service in the New Testament context?
Connections to Other Scriptures
Leviticus 23
Provides detailed instructions on the feasts, emphasizing the importance of communal worship and celebration.

Exodus 23:16
Discusses the Feast of Harvest and the Feast of Ingathering, connecting the agricultural cycle with spiritual observance.

James 1:27
Highlights the importance of caring for orphans and widows, reflecting the heart of God for the marginalized.

Acts 2:44-47
Describes the early church's practice of sharing and community, echoing the inclusive spirit of the feasts.
The Feasts of Weeks and of TabernaclesD. Davies Deuteronomy 16:9-17
Harvest HomeDean Vaughan.Deuteronomy 16:13-15
The Feast of TabernacleJ. Orr Deuteronomy 16:13-16
The Feast of Tabernacles - Life a Tented StateR.M. Edgar Deuteronomy 16:13-17
People
Levites, Moses
Places
Beth-baal-peor, Egypt
Topics
Aliens, Bondman, Child, Daughter, Daughters, Fatherless, Feast, Female, Foreigner, Gates, Handmaid, Hast, Joy, Levite, Levites, Maidservant, Maid-servant, Maidservants, Male, Manservant, Man-servant, Menservants, Orphan, Rejoice, Rejoiced, Servant, Servants, Sojourner, Sons, Strange, Stranger, Towns, Widow, Widows, Within, Woman-servant
Dictionary of Bible Themes
Deuteronomy 16:14

     5730   orphans
     5743   widows
     7530   foreigners

Deuteronomy 16:9-17

     8315   orthodoxy, in OT
     8644   commemoration

Deuteronomy 16:11-16

     5404   masters

Deuteronomy 16:13-14

     7358   Feast of Tabernacles

Deuteronomy 16:13-15

     4464   harvest
     4546   winepress
     7545   outsiders

Deuteronomy 16:13-16

     8629   worship, times

Library
The Age of the Apostles (Ad 33-100)
The beginning of the Christian Church is reckoned from the great day on which the Holy Ghost came down, according as our Lord had promised to His Apostles. At that time, "Jews, devout men, out of every nation under heaven," were gathered together at Jerusalem, to keep the Feast of Pentecost (or Feast of Weeks), which was one of the three holy seasons at which God required His people to appear before Him in the place which He had chosen (Deuteronomy xvi. 16). Many of these devout men there converted
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether Six Daughters are Fittingly Assigned to Gluttony?
Objection 1: It would seem that six daughters are unfittingly assigned to gluttony, to wit, "unseemly joy, scurrility, uncleanness, loquaciousness, and dullness of mind as regards the understanding." For unseemly joy results from every sin, according to Prov. 2:14, "Who are glad when they have done evil, and rejoice in most wicked things." Likewise dullness of mind is associated with every sin, according to Prov. 14:22, "They err that work evil." Therefore they are unfittingly reckoned to be daughters
Saint Thomas Aquinas—Summa Theologica

Whether Pride Should be Reckoned a Capital vice?
Objection 1: It would seem that pride should be reckoned a capital vice, since Isidore [*Comment. in Deut. xvi] and Cassian [*De Inst. Caenob. v, 1: Collat. v, 2] number pride among the capital vices. Objection 2: Further, pride is apparently the same as vainglory, since both covet excellence. Now vainglory is reckoned a capital vice. Therefore pride also should be reckoned a capital vice. Objection 3: Further, Augustine says (De Virginit. xxxi) that "pride begets envy, nor is it ever without this
Saint Thomas Aquinas—Summa Theologica

The Passing and the Permanent
'For the mountains shall depart, and the hills be removed; but My kindness shall not depart from thee, neither shall the covenant of My peace be removed, saith the Lord that hath mercy on thee.'--ISAIAH liv, 10.-- There is something of music in the very sound of these words. The stately march of the grand English translation lends itself with wonderful beauty to the melody of Isaiah's words. But the thought that lies below them, sweeping as it does through the whole creation, and parting all things
Alexander Maclaren—Expositions of Holy Scripture

Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord
Thomas Watson—The Ten Commandments

The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not
Thomas Watson—The Ten Commandments

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king,
Angelina Emily Grimke—An Appeal to the Christian Women of the South

The Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific
John Bunyan—The Works of John Bunyan Volumes 1-3

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

Links
Deuteronomy 16:14 NIV
Deuteronomy 16:14 NLT
Deuteronomy 16:14 ESV
Deuteronomy 16:14 NASB
Deuteronomy 16:14 KJV

Deuteronomy 16:14 Commentaries

Bible Hub
Deuteronomy 16:13
Top of Page
Top of Page