John Steinbeck’s novel The Grapes of Wrath follows the Joad family on their journey from dust-bowl stricken Oklahoma to California as they strive to find work, a home, and stability. The Grapes of Wrath explores themes surrounding family and perseverance, the nature of religion, and the relationship between compassion and class conflict. Throughout the novel, Steinbeck uses these themes to emphasize the need for people to treat each other and the land they live on with dignity.

Family, Community, and Perseverance

One of the major themes of The Grapes of Wrath is how familial and community support can help someone persevere in hard times. Steinbeck uses the Joad family’s travels and general suffering as a way to dramatize the need for family and community. The migrant laborers within the novel all face hardship, and many lose their families, friends, and homes. Despite this shared suffering, the migrant laborers are able to work together and become a strong community:

“In the evening a strange thing happened: the twenty families became one family, the children were the children of all. The loss of home became one loss, and the golden time in the West was one dream.”

Steinbeck reinforces this theme through the experiences of several characters: Jim Casy, Tom Joad, Ma, and Rosasharn all come to understand the need for building community and supporting others.

• Jim Casy advocates for and supports the community around him. Casy says that although the wilderness couldn’t sustain him spiritually, people could. His words and actions on the need for working together in order to persevere inspire other characters. His final actions result in his death, but his sacrifice helps others.
• Tom Joad is encouraged and inspired by Casy to actively help others rather than only take care of himself. By the end of the novel, Tom has witnessed Casy’s death, the migrant laborers’ efforts and struggles, and his own family’s suffering. Tom comes to understand Casy's musing on the shared nature of the soul and begins to see himself as part of a greater whole: “a fella ain’t got a soul of his own, but on’y a piece of a big one.” Tom leaves his family to go help his community of migrant workers, reassuring his mother by telling her that he is a part of everything.
• Ma Joad at first believes her family is the only important thing and strives to help them. However, as the novel progresses, she becomes a mother and caretaker nearly everyone she meets and befriends other families along their journey. Ma claims near the end of the novel, “Use ta be the fambly was fust. It ain’t so now. It’s anybody.” Ma comes to realize that working together with others and building a strong community is the only way to survive.
• Rosasharn comes to understand the value of family, community, and helping others when she saves a starving man by feeding him her breast milk. Having lost her baby Rosasharn does not allow the tragedy to stop her from saving another life. Throughout the majority of the novel, Rosasharn had been focused on only herself, her child, and her husband, Connie. Feeding the starving man at the end of novel not only shows a change in her character but also an emphasis on the importance of helping others who are in need. Despite having lost many things by the end of the novel, Rosasharn learns to see herself as a part of a greater community and family instead of as an individual.

With these characters, Steinbeck suggests that family and community are the driving forces for not only survival, but also for the human soul.

Guilt, Hypocrisy, and Reformed Faith

John Steinbeck uses religion within Grapes of Wrath to explore guilt, hypocrisy, and reformed faith. This theme is first introduced through Jim Casy, an ex-preacher. Casy feels guilty for no longer feeling love for Christianity or for Jesus. He feels he has been a hypocrite in his religious practices in that he would often have sex with random women when possessed with the “Holy Sperit.” After reflecting on his actions and on the actions of people in general, Casy chooses to believe there is no sin or virtue, and that actions are just “stuff people do.” Further, he finds he doesn’t love Jesus, but he does love people; for Casy, humans are divine.

Casy’s religious reformation shares similarities with transcendentalism, the tenets of which were espoused by the likes of Ralph Waldo Emerson and Henry David Thoreau. Casy's religious belief revolves around a love for all people, and a belief in the existence of a singular soul of which all humans possess a small piece. Transcendentalism similarly holds a belief of something called the “Oversoul,” which is a divine spirit or soul that encompasses all humans.

This idea of the “Oversoul” is a theme that evolves in Grapes of Wrath. When Tom Joad realizes he must help others, he remembers Casy’s musings about how humans were all part of just one soul. Tom takes this belief and uses it to reinforce his decisions to help those in need; he also shares this with Ma Joad in an effort to comfort her. Furthermore, a core belief of transcendentalism is the acceptance of all humans as inherently good. Casy mirrors this by choosing to love all humans and rejecting sin as a viable concept. Casy’s belief and effort to love all humans is reflected in not only his character but in other main characters as well:

• Ma Joad, Tom Joad, and Rosasharn all freely give love to others, and in doing so they heighten the quality of life for themselves and those surrounding them.

Steinbeck uses Casy’s reformed religious beliefs as an alternative to strict religious doctrine. In doing so, The Grapes of Wrath reflects a love for everyone, especially for those who are in need.

When Steinbeck explores Christianity within The Grapes of Wrath, readers are introduced to it through characters such as Granma or the religious fanatic at the Weedpatch camp. These characters show the downside and overall hypocrisy of a strict, uncompromising approach to Christian doctrine. Granma’s belief is described as nearly violent; yet, when listening to the rambling and fairly un-Christian prayer of Casy over breakfast, she does not hear him, and blindly follows with “amen” and “pu-raise God!” at any pause in Casy’s speech. Granma’s religious belief has degraded to the point that she is unable to truly listen, ask questions, or change—yet, she still believes herself to be devoutly religious, despite her lack of effort or understanding.

Similarly, the religiously fanatic woman that Rosasharn meets at the Weedpatch camp only works to spread misery with her beliefs. She hypocritically claims that other actions are sinful, all the while spreading misery and fear with her religious proclamations.

• For example, the religious woman views dancing as sinful and tells Rosasharn that she’ll have a miscarriage if she goes to the camp’s Saturday dance.

Steinbeck portrays the heavily religious, hypocritical characters as more damaging to themselves or other people’s happiness than those who are unsure, guilty, or express unorthodox  beliefs, like Casy.

Pride, Privilege, and Possessions

The Grapes of Wrath encompasses the struggle between poor, migrant laborers—once tenant farmers—and “The Bank,” or rich land-owners. This struggle is an example of conflict between those who have plenty and those who have little. Steinbeck also weaves into the novel an underlying current of Agrarian philosophy: the land is considered an important part of human life and survival on many levels. Land is, under agrarianism, dealt with so that it may last for a long time, as the health of humans is dependent on the health of the land. The Grapes of Wrath looks at how the land has been destroyed by greedy over-farming, drought, and the Dust Bowl. Because of the destroyed land, the landowners, who are controlled by banks—dehumanized as “monsters” in the novel—are forced to kick the tenant farmers off the land in order to glean a larger profit to pay the banks. This pushes many families to migrate from Oklahoma, Kansas, and northern Texas to California, which is rumored to be a land of opportunity and promise.

The first clash between the poorer migrants and the wealthy landowners  is at the beginning of the novel. Landowners hide behind the banks they rely on to force the tenant families out. There is little understanding between the tenant farmers and landowners, and Steinbeck creates stark barriers, such as the nice cars the landowners drive and the ragged clothes the tenant farmers and their families wear. Characters like Jim Casy, Tom Joad, and Floyd Knowles actively fight against the wealthy landowners:

• Floyd and Casy fight at various points in the novel for the now migrant farmers and laborers to unionize for higher wages. Steinbeck shows the conflict through not only cruel exchanges of words but also through violence.
• Tom and Casy end up hurting the Deputy sheriff, and Casy eventually dies at the hands of men who are against unionizing.

Further barriers are created with labels; the landowners see the migrant laborers as “dirty Okies,” and if laborers are troublesome they are called “reds.” Much of the conflict Steinbeck creates has roots in American attitudes toward Communism. At one point, Tom even playfully claims, “Damn right, I’m Bolshevisky,” in response to being called a troublemaker. Although the names “red” and “Bolshevisky” have negative correlations, both Tom and Floyd seem to take pride in being “troublemakers” to the wealthy.

The biggest barrier that Steinbeck creates, however, is the relative mistreatment of the migrant laborers by the wealthy. Privileged store owners who have more means and money than the Joad family still overcharge, and landowners and contractors only see the migrant laborers and their families as a nuisance. Steinbeck's work suggests that the poor will help the poor, and the rich care little for the poor. As said by Ma, “If you're in trouble or hurt or need – go to poor people. They're the only ones that'll help – the only ones.” Ma's claim shows the general knowledge of difference: she understands that those who are similar to her and the Joads will help, whereas those who are different won’t understand and will likely clash with them. It follows that those who are struggling and in need are more willing and able to help and show generosity.

Steinbeck separates those who are rich—the banks and landowners—as monstrous or inhuman in their privilege. Portraying the financially sound upper-class in this way directs all sympathy toward the migrant laborers, who are depicted as the only truly human characters. Here, the largest difference is drawn: the migrant laborers are human in their loss and suffering, and the landowners and banks, who in their wealth and pride no longer feel loss or suffering through poverty, have become inhuman.

The central theme of The Grapes of Wrath revolves around the cruelty humans inflict on each other. The compassionate Joad family repeatedly suffers at the hands of those who are more affluent or hold positions of authority, exploiting their power. Not only the Joads but all the other migrants also fall prey to unscrupulous storekeepers, indifferent employers, and their subordinates, who already enjoy stable livelihoods. The Joad family's growing realization that they must depend not only on their kin but also on others in similar dire situations highlights Steinbeck's message that all humans are brothers and deserve to be treated with respect.

Steinbeck amplifies this theme by drawing a parallel between the Joads' journey and the Exodus of the Jews from Egypt to the Promised Land. California is envisioned as a paradise by those fleeing their homes in the Midwest. The valley where the Joads and other migrants seek work appears idyllic; however, instead of finding a land flowing with milk and honey and abundant grapes, these unfortunate families encounter only hardship and bitterness. Although fruit-laden trees surround them, they are forbidden from enjoying any of it. They are denied access to this God-created land not by divine decree but by the actions of other men. Through this, Steinbeck illustrates the darker side of human nature: when people do not cooperate and instead discriminate against each other, life becomes a living hell.

Hope

The Joads endure numerous hardships, deprivations, and losses, barely surviving by the novel's end. Despite this, the overall mood remains hopeful. This sense of optimism stems from the Joad family's evolving sense of collective consciousness. This theme is particularly evident in Ma Joad's transformation—from her initial focus on keeping the family intact to her realization of the importance of unity with a larger group. In the final chapter, Ma states, “Use’ ta be the fambly was fust. It ain’t so now. It’s anybody. Worse off we get, the more we got to do.”

Hope emerges from the journey that educates and enlightens some of the Joads, including Ma, Tom, Pa, John, Rose of Sharon, and Jim Casy. On the surface, the family’s long journey appears to be a pursuit of the "good life," the American dream. However, this is not their only motivation. In fact, those family members who cannot see beyond this materialistic goal—Noah, Connie, and Al—leave the family along the way. The Joads transition from a traditional life that provided security, through the chaos of the road, and into California. There, they seek a new way of life and a broader understanding of the world. Regardless of whether the remaining Joads live or die in California, their journey has been successful. Hope endures, as the people persevere, driven by their desire to comprehend and master their lives despite constant discouragement.

Class Conflict

The novel's conflict between impoverished migrants and the established, secure business people and Californians strongly critiques economic injustice. Indeed, The Grapes of Wrath can be interpreted as a commentary on the economic disasters of the era. The migrants' agrarian lifestyle has nearly vanished, threatened not just by natural disasters like drought and dust storms, but also by large farms and financial institutions, referred to as "the Bank." At the story's outset, landowners and banks force tenants off their land. Later, the influx of hundreds of thousands of destitute people causes friction in California.

The migrants pose problems for businessmen, such as higher taxes, labor unions, and potential government interference. Business owners recognize the potential for future conflict: if the migrants ever organize, they could seriously challenge the financial establishment. The Joads’ struggles highlight these economic and social conflicts. In California, tensions escalate as the migrants’ desperation grows. Government camps are harassed or even burned down by state residents with financial interests.

Conflicts within the family also mirror the materialistic concerns tied to this class struggle. Rose of Sharon is absorbed in her pregnancy and dreams about the future. Her husband, Connie, preferred to remain in Oklahoma and contributes little to the family during their journey, eventually disappearing altogether. Uncle John is plagued by worry and frustration. The children, Ruthie and Winfield, are selfish and restless. The Joads' story personalizes and individualizes the hardships faced by dispossessed families.

Fanaticism

The novel condemns fanaticism, both as religious fundamentalism and as a social phenomenon. During Tom’s initial encounter with Jim Casy, the former preacher explains how he realized that organized religion suppresses life, especially sexuality. He discovered a link between the “Holy Spirit” and sexuality during his time as a preacher. Later, in the government camp, Rose of Sharon is terrified by a fanatic religious woman who warns her that dancing is sinful and predicts it will cause her to lose her baby. This fanatic also tells Ma that religion supports an economic class system that includes poverty. She quotes a preacher: “(A preacher) says they’s wicketness in that camp. He says, ‘The poor is tryin’ to be rich.’ He says, ‘They’s dancin’ an’ huggin’ when they should be wailin’ an’ moanin’ in sin.’” Such religious fanaticism is depicted as a denial of life and is linked to business in its economic deprivation and denial.

One of the most significant lessons from the Joads' story and their real-life American counterparts is that social fanaticism and prejudice against the “Okies” contributed to the crises of the 1930s in California. The fear of migrants, combined with a lack of confidence in the government’s ability to address temporary problems, often led to violence. It also resulted in tragic events such as starvation, malnutrition, and homelessness. In hindsight, it is clear that World War II “solved” the migrant issue by integrating the workforce into the war effort. It would have been far better if California had developed emergency solutions during this period of significant social transition, which could have served as a historical example.

Individual vs. Society

The novel illustrates the human instinct to form communities among migrant groups living in roadside camps. “In the evening a strange thing happened: the twenty families became one family, the children were the children of all. The loss of home became one loss, and the golden time in the West was one dream.” People cooperate because it benefits their survival and well-being. However, Steinbeck expands the idea of the group beyond political, social, and moral realms to encompass mystical and transcendental elements. Jim Casy embodies this when he says: “Maybe all men got one big soul everybody’s a part of.” Throughout the novel, Tom, Ma, Rose of Sharon, and Casy evolve into a collective “we” mindset. As they endure suffering, they learn to rise above their own pain and individual needs. By the novel's end, all four characters can recognize the nature and needs of others. This journey of transcendence in these characters highlights Steinbeck’s belief in humanity's ability to shift from an “I” to a “We” consciousness.

The Joads also embark on an internal journey. For them, suffering and homelessness become avenues for spiritual growth and a new awareness. Ma encapsulates this new awareness when she says: “Use’ ta be the fambly was fust. It ain’t so now. It’s anybody.” Despite each character undergoing a spiritual transformation, they each find their unique way to assist others and take action. At the novel's conclusion, Tom decides to lead in the militant organization of the migrants. Ma embraces her responsibilities to people beyond her family. Rose of Sharon, who loses her baby, comes to understand the “we” through the starving man she nourishes as if he were her own child. Casy, after being jailed, reemerges as a strike leader and union organizer, realizing he must turn his understanding of life's sanctity into social action. Casy dies when vigilantes attack the strikers and kill him first.

Steinbeck emphasizes that this potential for transcendental consciousness distinguishes humans from other creatures in nature. In Chapter 14, he describes humanity’s willingness to “die for a concept” as the “one quality [that] is the foundation of Manself, and this one quality is man, distinctive in the universe.”

Commitment

Steinbeck extensively explores the theme of social commitment. Both Casy and Tom are inspired to make sacrifices reminiscent of Christ. When Jim Casy surrenders to the deputies instead of Tom and Floyd, he is acting on his commitment to love everyone. He later becomes a labor organizer and ultimately dies for his cause. His statement to Tom, “An’ sometimes I love ’em fit to bust. . . ,” highlights his dedication.

Tom's journey toward commitment is even more profound. At the novel's start, Tom is determined to avoid getting involved with others. However, his experiences during the journey and his friendship with Casy lead him to embrace social justice. His commitment evolves into a mystical connection with the people. When Ma fears that Tom might share Casy’s fate, Tom reassures her: “Then I’ll be ever’where—wherever you look. Wherever there’s a fight so hungry people can eat, I’ll be there. Wherever they’s a cop beatin’ up a guy, I’ll be there. If Casy knowed, why, I’ll be in the way guys yell when they’re mad an’ I’ll be in the way kids laugh when they’re hungry an’ they know supper’s ready. An’ when our folks eat the stuff they raise an’ live in the houses they build—why I’ll be there.”