TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 19:11–18. His three-level outline is real structure in the source text, so it is rendered as structure.
We are taught here,
I.To be honest and true in all our dealings, Lev 19:11.
God, who has appointed every man's property by his providence, forbids by his law the invading of that appointment, either by downright theft, You shall not steal, or by fraudulent dealing, "You shall not cheat, or deal falsely." Whatever we have in the world, we must see to it that it be honestly come by, for we cannot be truly rich, nor long rich, with that which is not. The God of truth, who requires truth in the heart (Psa 51:6), requires it also in the tongue: Neither lie one to another, either in bargaining or common converse. This is one of the laws of Christianity (Col 3:9): Lie not one to another. Those that do not speak truth do not deserve to be told truth; those that sin by lying justly suffer by it; therefore we are forbidden to lie one to another; for, if we lie to others, we teach them to lie to us.
II.To maintain a very reverent regard to the sacred name of God (Lev 19:12), and not to call him to be witness either,
1.To a lie: You shall not swear falsely. It is bad to tell a lie, but it is much worse to swear it. Or,
2.To a trifle, and every impertinence: Neither shalt thou profane the name of thy God, by alienating it to any other purpose than that for which it is to be religiously used.
III.Neither to take nor keep any one's right from him, Lev 19:13.
We must not take that which is none of our own, either by fraud or robbery; nor detain that which belongs to another, particularly the wages of the hireling, let it not abide with thee all night. Let the day-labourer have his wages as soon as he has done his day's work, if he desire it. It is a great sin to deny the payment of it, nay, to defer it, to his damage, a sin that cries to heaven for vengeance, Jam 5:4.
IV.To be particularly tender of the credit and safety of those that cannot help themselves, Lev 19:14.
1.The credit of the deaf: Thou shalt not curse the deaf; that is, not only those that are naturally deaf, that cannot hear at all, but also those that are absent, and at present out of hearing of the curse, and so cannot show their resentment, return the affront, nor right themselves, and those that are patient, that seem as if they heard not, and are not willing to take notice of it, as David, Psa 38:13. Do not injure any because they are unwilling, or unable, to avenge themselves, for God sees and hears, though they do not.
2.The safety of the blind we must likewise be tender of, and not put a stumbling-block before them; for this is to add affliction to the afflicted, and to make God's providence a servant to our malice. This prohibition implies a precept to help the blind, and remove stumbling-blocks out of their way. The Jewish writers, thinking it impossible that any should be so barbarous as to put a stumbling-block in the way of the blind, understood it figuratively, that it forbids giving bad counsel to those that are simple and easily imposed upon, by which they may be led to do something to their own prejudice. We ought to take heed of doing any thing which may occasion our weak brother to fall, Rom 14:13; Co1 8:9. It is added, as a preservative from these sins, but fear thou God. "Thou dost not fear the deaf and blind, they cannot right themselves; but remember it is the glory of God to help the helpless, and he will plead their cause." Note, The fear of God will restrain us from doing that which will not expose us to men's resentments.
V.Judges and all in authority are here commanded to give verdict and judgment without partiality (Lev 19:15); whether they were constituted judges by commission or made so in a particular case by the consent of both parties, as referees or arbitrators, they must do no wrong to either side, but, to the utmost of their skill, must go according to the rules of equity, having respect purely to the merits of the cause, and not to the characters of the person. Justice must never be perverted, either,
1.In pity to the poor: Thou shalt not respect the person of the poor, Exo 23:3. Whatever may be given to a poor man as an alms, yet let nothing be awarded him as his right but what he is legally entitled to, nor let his poverty excuse him from any just punishment for a fault. Or,
2.In veneration or fear of the mighty, in whose favour judges would be most frequently biased. The Jews say, "Judges were obliged by this law to be so impartial as not to let one of the contending parties sit while the other stood, nor permit one to say what he pleased and bid the other be short; see Jam 2:1-4.
VI.We are all forbidden to do any thing injurious to our neighbour's good name (Lev 19:16), either, 1.
In common conversation: Thou shalt not go up and down as a tale-bearer. It is as bad an office as a man can put himself into to be the publisher of every man's faults, divulging what was secret, aggravating crimes, and making the worst of every thing that was amiss, with design to blast and ruin men's reputation, and to sow discord among neighbours. The word used for a tale-bearer signifies a pedlar, or petty chapman, the interlopers of trade; for tale-bearers pick up ill-natured stories at one house and utter them at another, and commonly barter slanders by way of exchange. See this sin condemned, Pro 11:13; Pro 20:19; Jer 9:4, Jer 9:5; Eze 22:9. Or, 2, In witness-bearing: Neither shalt thou stand as a witness against the blood of thy neighbour, if his blood be innocent, nor join in confederacy with such bloody men as those described," Pro 1:11, Pro 1:12. The Jewish doctors put this further sense upon it: "Thou shalt not stand by and see thy brother in danger, but thou shalt come in to his relief and succour, though it be with the peril of thy own life or limb;" they add, "He that can by his testimony clear one that is accused is obliged by this law to do it;" see Pro 24:11, Pro 24:12.
VII.We are commanded to rebuke our neighbour in love (Lev 19:17): Thou shalt in any wise rebuke thy neighbour.
1.Rather rebuke him than hate him for an injury done to thyself. If we apprehend that our neighbour has any way wronged us, we must not conceive a secret grudge against him, and estrange ourselves from him, speaking to him neither bad nor good, as the manner of some is, who have the art of concealing their displeasure till they have an opportunity of a full revenge (Sa2 13:22); but we must rather give vent to our resentments with the meekness of wisdom, endeavour to convince our brother of the injury, reason the case fairly with him, and so put an end to the disgust conceived: this is the rule our Saviour gives in this case, Luk 17:3.
2.Therefore rebuke him for his sin against God, because thou lovest him; endeavour to bring him to repentance, that his sin may be pardoned, and he may turn from it, and it may not be suffered to lie upon him. Note, Friendly reproof is a duty we owe to one another, and we ought both to give it and take it in love. Let the righteous smite me, and it shall be a kindness, Psa 141:5. Faithful and useful are those wounds of a friend, Pro 27:5, Pro 27:6. It is here strictly commanded, "Thou shalt in any wise do it, and not omit it under any pretence." Consider,
(1.)The guilt we incur by not reproving: it is construed here into a hating of our brother. We are ready to argue thus, "Such a one is a friend I love, therefore I will not make him uneasy by telling him of his faults;" but we should rather say, "therefore I will do him the kindness to tell him of them." Love covers sin from others, but not from the sinner himself.
(2.)The mischief we do by not reproving: we suffer sin upon him. Must we help the ass of an enemy that has fallen under his burden, and shall we not help the soul of a friend? Exo 23:5. And by suffering sin upon him we are in danger of bearing sin for him, as the margin reads it. If we reprove not the unfruitful works of darkness, we have fellowship with them, and become accessaries ex post facto - after the fact, Eph 5:11. It is thy brother, thy neighbour, that is concerned; and he was a Cain that said, Am I my brother's keeper?
VIII.We are here required to put off all malice, and to put on brotherly love, Lev 19:18.
1.We must be ill-affected to none: Thou shalt not avenge, nor bear any grudge; to the same purport with that Lev 19:17, Thou shalt not hate thy brother in thy heart; for malice is murder begun. If our brother has done us an injury, we must not return it upon him, that is avenging; we must not upon every occasion upbraid him with it, that is bearing a grudge; but we must both forgive it and forget it, for thus we are forgiven of God. It is a most ill-natured thing, and the bane of friendship, to retain the resentment of affronts and injuries, and to let that word devour for ever.
2.We must be well-affected to all: Thou shalt love thy neighbour as thyself. We often wrong ourselves, but we soon forgive ourselves those wrongs, and they do not at all lessen our love to ourselves; and in like manner we should love our neighbour. Our Saviour has made this the second great commandment of the law (Mat 22:39), and the apostle shows how it is the summary of all the laws of the second table, Rom 13:9, Rom 13:10; Gal 5:14. We must love our neighbour as truly as we love ourselves, and without dissimulation; we must evidence our love to our neighbour in the same way as that by which we evidence our love to ourselves, preventing his hurt, and procuring his good, to the utmost of our power. We must do to our neighbour as we would be done to ourselves (Mat 7:12), putting our souls into his soul's stead, Job 16:4, Job 16:5. Nay, we must in many cases deny ourselves for the good of our neighbour, as Paul, Co1 9:19, etc. Herein the gospel goes beyond even that excellent precept of the law; for Christ, by laying down his life for us, has taught us even to lay down our lives for the brethren, in some cases (Jo1 3:16), and so to love our neighbour better than ourselves.
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Summary
Leviticus 19:11 serves as a foundational ethical command within the Holiness Code, succinctly prohibiting three distinct but interrelated forms of dishonesty: theft, deceit, and direct falsehood. This verse underscores God's unwavering demand for integrity and truthfulness among His covenant people, reflecting His own righteous character and establishing the moral bedrock for a community built on trust, justice, and mutual respect. It reveals that true holiness extends beyond ritual purity to encompass every aspect of interpersonal conduct, demanding an internal disposition of truth that manifests in outward actions and words.
Context
Literary Context
Leviticus 19:11 is strategically placed within the "Holiness Code" (Leviticus 17-26), a comprehensive collection of divine instructions detailing how Israel was to live as a people consecrated to Yahweh. The entire chapter 19 begins with the pivotal declaration, "Ye shall be holy: for the Lord your God am holy" Leviticus 19:2. This foundational principle informs every subsequent command, which range from proper worship and Sabbath observance to social justice, sexual purity, and ethical conduct in daily life. Specifically, verse 11 falls within a section (Leviticus 19:9-18) that addresses various aspects of social and economic justice, including commands concerning gleaning for the poor, timely payment of wages, and impartial judgment. The placement of this command immediately after directives on economic fairness emphasizes that all transactions and interpersonal interactions must be characterized by honesty and fairness, not exploitation or deception, thereby establishing a just and trustworthy society.
Historical & Cultural Context
Ancient Israel was called to be a distinct nation, a "kingdom of priests, and an holy nation" Exodus 19:6. Unlike the surrounding pagan cultures, which often tolerated or even institutionalized various forms of deceit and exploitation, Israel's national identity was to be rooted in the character of their holy God. The prohibitions in Leviticus 19:11 were crucial for maintaining social cohesion and trust within a communal society where economic and social interactions were often face-to-face. Theft undermined property rights and economic stability, while dealing falsely and lying eroded the very fabric of interpersonal relationships, making honest transactions and reliable communication impossible. These commands were not merely abstract moral ideals but practical necessities for the functioning of a just and stable covenant community, where disputes were often settled locally and reliance on one's neighbor's word was paramount. They served to distinguish Israel's ethical framework from those of nations that did not acknowledge the one true God, reinforcing their unique identity as God's chosen people.
Key Themes
The central theme underpinning Leviticus 19:11 is the pervasive call to Holiness, echoing the divine nature of Yahweh Himself. This verse demonstrates that holiness is not confined to ritualistic purity or temple worship but extends into the mundane, daily interactions of life, particularly in matters of Justice and Integrity. The prohibitions against stealing, dealing falsely, and lying directly contribute to the establishment of a Trustworthy Community, where individuals can rely on one another's words and actions. These commands are also deeply connected to the theme of Love for Neighbor, as dishonesty in any form is inherently a violation of the well-being and rights of others, contrasting sharply with the overarching command to "love thy neighbour as thyself" found later in Leviticus 19:18. Ultimately, the verse reinforces the concept of Covenant Faithfulness, where adherence to these ethical standards signifies Israel's commitment to their unique relationship with God, distinguishing them from the surrounding nations who did not share such a high moral standard.
Exposition and Analysis
Key Word Analysis
The Hebrew verb גָּנַב (gânab) is a primitive root meaning "to thieve," encompassing the illicit taking of another's property, typically by stealth or secrecy. It includes a wide range of actions, from petty theft to grand larceny, and implicitly refers to any form of unlawful acquisition. This prohibition is a direct echo of the Eighth Commandment in the Decalogue, "Thou shalt not steal" Exodus 20:15. Its placement here emphasizes the sanctity of property rights and the importance of respecting what belongs to others within the communal life of Israel, fostering economic stability and justice.
The verb שָׁקַר (shâqar) is a primitive root meaning "to cheat," or "to be untrue (usually in words)." It denotes acting deceitfully, breaking faith, or dealing treacherously. This term is broader than simply telling a lie and points to a more pervasive pattern of dishonest behavior, often in commercial or legal contexts. It could involve misrepresentation, fraud, or any action designed to mislead or defraud another person for personal gain. It speaks to the integrity of one's actions and intentions, ensuring that dealings are transparent and trustworthy.
The verb כָּחַשׁ (kâchash) is a primitive root meaning "to be untrue, in word (to lie, feign, disown) or deed (to disappoint, fail, cringe)." While shâqar can refer to general deceit, kâchash focuses more directly on verbal falsehood—the act of uttering words that are contrary to the truth, often with the intent to deceive or to avoid responsibility. This prohibition targets the integrity of speech itself, demanding that communication within the community be characterized by sincerity and truthfulness, building a foundation of reliable interaction.
Verse Breakdown
"Ye shall not steal"
This initial clause establishes a fundamental boundary against the unlawful appropriation of another's possessions. It secures individual property rights and promotes economic justice within the community. The command is absolute, leaving no room for justification of theft, regardless of circumstance, thereby fostering a society where individuals can feel secure in their ownership and the fruits of their labor. This prohibition forms the bedrock of a just economic system, preventing exploitation and ensuring fairness.
"neither deal falsely"
This expands the prohibition beyond overt theft to encompass more subtle forms of dishonesty. "Dealing falsely" refers to any deceptive or fraudulent conduct, particularly in transactions or interactions where trust is expected. It includes misrepresentation, breach of contract, or any act that misleads another for personal advantage. This clause addresses the integrity of one's actions and intentions in all dealings, highlighting that God's demand for truth extends beyond mere legality to encompass genuine honesty and transparency, thereby reinforcing the foundational trust necessary for a functioning society.
"neither lie one to another"
This final clause directly addresses verbal deception between individuals. It prohibits the intentional utterance of untruths, emphasizing the importance of honesty in direct communication. This command is crucial for maintaining genuine relationships and ensuring that words spoken within the community are reliable and trustworthy. It speaks to the very fabric of social interaction, demanding that communication be characterized by sincerity and truthfulness, reflecting God's own character as the ultimate truth-teller and fostering an environment of mutual respect and confidence.
Literary Devices
Leviticus 19:11 employs several powerful literary devices to convey its comprehensive ethical mandate. The most prominent is Tricolon, presenting three distinct yet related prohibitions in a concise, parallel structure: "Ye shall not steal, neither deal falsely, neither lie one to another." This tripartite structure emphasizes the comprehensive nature of the command, covering overt acts (stealing), deceptive actions (dealing falsely), and direct verbal untruths (lying). The repeated Negative Imperative ("shall not," "neither") underscores the absolute and non-negotiable nature of these prohibitions, highlighting God's clear boundaries for His people's conduct. Furthermore, there is an implied Ethical Progression from the external act of theft to the more internal disposition of deceit (dealing falsely), culminating in the direct verbal manifestation of untruth (lying). This progression suggests that God's concern for holiness extends from outward behavior to the very integrity of one's character and communication, demanding truthfulness at every level of human interaction. The succinctness of the verse also lends itself to Memorization, making these fundamental ethical principles easily recallable for the community.
Theological and Thematic Connections
Leviticus 19:11 is deeply rooted in the theological conviction that Israel's ethical conduct must reflect the holy character of God. As the Lord is truth and justice, so His people are called to embody these attributes in their daily lives. This command is not merely a set of rules but an invitation to participate in God's nature, establishing a society where integrity and trust are paramount. It underscores the covenantal relationship, where obedience to these moral laws demonstrates faithfulness to God and fosters a community distinct from the surrounding nations. The prohibitions against stealing, dealing falsely, and lying are foundational for communal flourishing, ensuring that economic interactions are just, relationships are built on sincerity, and the vulnerable are protected from exploitation. Ultimately, this verse reveals that true worship of a holy God necessitates a life of ethical purity and honesty in all human dealings, for God Himself is characterized by truth and cannot tolerate falsehood.
Reflection and Application
The timeless principles embedded in Leviticus 19:11 resonate profoundly in contemporary society, challenging believers to embody radical integrity in an increasingly complex and often deceptive world. In an age of digital transactions, information overload, and blurred ethical lines, the call to "not steal, neither deal falsely, neither lie one to another" remains a beacon for personal and corporate conduct. This command compels us to scrutinize our financial dealings, ensuring honesty in taxes, business practices, and intellectual property. It demands transparency in our communication, whether in professional settings, online interactions, or personal relationships, urging us to speak truth even when it is difficult or inconvenient. Living by these principles builds trust, fosters genuine community, and serves as a powerful witness to the character of God in a world desperately needing authentic examples of righteousness. For the Christian, integrity is not merely an ethical choice but an act of worship, reflecting the very nature of Christ, who is the Truth, and demonstrating the transformative power of the Holy Spirit in our lives.
Questions for Reflection
FAQ
Why does Leviticus 19:11 group stealing, dealing falsely, and lying together?
Leviticus 19:11 groups these three prohibitions because they represent a comprehensive spectrum of dishonesty, all of which fundamentally undermine trust and justice within a community. "Stealing" (גָּנַב, gânab) is the overt act of unlawfully taking another's property. "Dealing falsely" (שָׁקַר, shâqar) extends this to broader deceptive practices, often involving fraud or misrepresentation in transactions or agreements, which are less overt than direct theft but equally damaging to trust. "Lying one to another" (כָּחַשׁ, kâchash) specifically targets verbal falsehood, the deliberate utterance of untruths in direct communication. Together, they cover actions, intentions, and words, demonstrating God's demand for complete integrity in all aspects of life. This grouping emphasizes that any form of dishonesty, whether through action or speech, violates the covenant relationship and God's holy character, which is inherently truthful and just. It highlights that a truly holy people must be trustworthy in every interaction, reflecting the God who "cannot lie" Titus 1:2.
How does this command relate to modern business practices?
Leviticus 19:11 provides a foundational ethical framework directly applicable to modern business practices. "Ye shall not steal" prohibits all forms of illicit taking, including embezzlement, intellectual property theft, and dishonest accounting. "Neither deal falsely" condemns fraud, misrepresentation in advertising, deceptive contracts, insider trading, and any business practice that misleads or exploits customers, employees, or partners. This extends to transparency in pricing, quality of goods, and service delivery. "Neither lie one to another" demands honesty in all verbal and written communications, from sales pitches to financial reports, ensuring that promises made are kept and information shared is accurate. For businesses operating under biblical principles, this verse calls for a culture of integrity, fair dealing, and ethical conduct that builds long-term trust with stakeholders, reflecting God's demand for justice and truth in the marketplace, as seen in passages like Proverbs 11:1. Adherence to these principles fosters a reputation for trustworthiness and contributes to a more just and stable economic environment.
Christ-Centered Fulfillment
Leviticus 19:11, with its profound call to integrity and truthfulness, finds its ultimate fulfillment and perfect embodiment in Jesus Christ. He is not merely a truth-teller but the very personification of truth, declaring, "I am the way, the truth, and the life" John 14:6. Unlike humanity, who often struggles with deceit and falsehood, Jesus perfectly lived out every aspect of God's law, never stealing, dealing falsely, or lying. His life was characterized by absolute transparency and unwavering honesty, even in the face of immense pressure and injustice, as seen in His trials where He refused to bear false witness or engage in deceptive speech Matthew 26:59-63. Furthermore, Christ's work on the cross not only atones for our past failures in truth but also empowers believers, through the indwelling Holy Spirit, to live lives marked by integrity. The New Covenant writes God's law on our hearts Hebrews 8:10, enabling us to "put off falsehood and speak truthfully to your neighbor" Ephesians 4:25, and to "not lie to each other, since you have taken off your old self with its practices" Colossians 3:9. Thus, in Christ, the ancient command of Leviticus 19:11 transforms from an external obligation into an internal reality, empowering a new creation to live in the truth, reflecting the character of their truthful Savior and demonstrating the righteousness of God in their daily lives.