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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Let no one deny the hireling the wage he is owed, since we too are hirelings of our God, and from him we look forward to the reward of our labor. And if you indeed, whatever type of businessman you are, deny your hireling a monetary payment that is a perishable trifle, you shall be denied the reward of heaven that has been promised. You shall not defraud, as the law says, the hireling of his pay.
Continue studying Leviticus 19:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 19:13 is a foundational command within the "Holiness Code," articulating God's expectation for His covenant people to embody His character of justice and integrity in their economic and labor relations. This verse specifically prohibits the exploitation of one's neighbor through fraud or robbery, culminating in a precise injunction against withholding the wages of a hired laborer overnight. It underscores that true holiness extends beyond ritual purity to encompass ethical conduct in daily life, ensuring fair treatment and protecting the most vulnerable members of society, reflecting the divine concern for human dignity and economic equity.
Context
Literary Context
Leviticus 19 is a pivotal chapter, often referred to as the "Holiness Code in Miniature," as it encapsulates the essence of what it means for Israel to "be holy, for I the Lord your God am holy" as declared in Leviticus 19:2. The chapter transitions seamlessly from commands concerning worship and offerings (e.g., Leviticus 19:5-8) to a broad spectrum of social and ethical directives that govern daily life. Immediately preceding Leviticus 19:13 are commands related to gleaning for the poor and the sojourner (Leviticus 19:9-10), followed by prohibitions against stealing, lying, and false swearing (Leviticus 19:11-12). Leviticus 19:13 directly follows these, reinforcing the theme of honesty and justice in financial dealings. The verses that follow continue this ethical trajectory, addressing impartiality in judgment, slander, hatred, and culminating in the profound command to "love your neighbor as yourself" found in Leviticus 19:18. Thus, Leviticus 19:13 is not an isolated rule but an integral thread in a rich tapestry of commands designed to foster a just, compassionate, and holy community, reflecting God's character in every sphere of life.
Historical & Cultural Context
In ancient Israel, as in much of the ancient Near East, a significant portion of the workforce consisted of "hired laborers" (Hebrew: sakir). These individuals were typically day laborers who worked for a daily wage, often having no land, savings, or other assets. Their survival, and that of their families, depended entirely on receiving their wages at the end of each day. Unlike modern economies with banking systems, credit, or social safety nets, immediate payment was crucial for purchasing food and basic necessities for that very evening or the next morning. Delaying payment, even by a single night, could plunge a family into severe hardship, hunger, or even destitution. This command, therefore, directly addresses the immense vulnerability of this segment of society. It stands as a powerful legal protection against the exploitation of the poor by those with greater economic power, such as landowners or employers. The practice of prompt payment was not merely a good business practice; it was a matter of life and death, reflecting God's deep concern for the dignity and survival of every individual, especially the most economically dependent. This principle is reinforced elsewhere in the Torah, such as in Deuteronomy 24:14-15, which explicitly states that a poor and needy laborer should be paid "on his day, and the sun shall not set on it, for he is poor and sets his heart on it."
Key Themes
Leviticus 19:13 contributes significantly to several key themes pervasive throughout the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, which is not merely ritualistic but extends to ethical conduct in all social and economic interactions, demonstrating that true piety involves righteous living. It also highlights Justice and Equity, emphasizing God's demand for fair treatment, especially for the vulnerable and economically disadvantaged, a principle echoed throughout the Mosaic Law (e.g., Exodus 23:6). The verse further underscores the Dignity of Labor and the right to fair compensation, reflecting God's valuing of human effort and livelihood. Finally, it embodies the theme of Love for Neighbor, demonstrating that genuine love is expressed through actions that prevent harm and ensure the well-being of others, directly linking to the overarching command in Leviticus 19:18. These themes collectively paint a picture of a society ordered by divine principles, where economic practices are infused with moral and spiritual imperatives.
Exposition and Analysis
Key Word Analysis
This verb (H6231) implies oppression, extortion, or wrongful gain achieved through suppression, exploitation, or the abuse of power. It's more than simple cheating; it suggests a systemic or powerful party taking advantage of a weaker one, often by withholding what is due or by illegitimate means. It speaks to a violation of trust and an abuse of one's position, reflecting a deeper injustice than mere theft.
This word (H1497) denotes seizing something by force, violence, or open plunder. While ʻâshaq can be more subtle, implying a gradual or indirect form of oppression, gâzal suggests a more overt, aggressive, and often violent act of taking what belongs to another. The pairing of these two terms emphasizes that any form of unjust acquisition, whether subtle oppression or overt violence, is forbidden, covering the full spectrum of economic wrongdoing.
This feminine passive participle (H6468) refers abstractly to "work" or "labor," but more commonly denotes the "reward" or "wages" for work performed. When paired with "him that is hired" (Hebrew, sâkîyr, H7916), it specifically highlights the payment due to a day laborer or hired servant. The specificity of this term underscores the immediate and critical nature of this income for the daily survival of the worker and their family, emphasizing the urgency and non-negotiable aspect of prompt payment.
Verse Breakdown
"Thou shalt not defraud thy neighbour"
This initial prohibition lays down a broad principle against any form of unjust gain or oppression directed at another person. It encompasses deceit, extortion, or taking advantage of someone's vulnerability in any transaction or relationship. The term "neighbour" (Hebrew: rêaʻ), while often referring to a fellow Israelite, can also extend to anyone within the community, including resident aliens, emphasizing universal ethical conduct that transcends ethnic or social boundaries.
"neither rob [him]"
This second prohibition reinforces the first by adding a more forceful dimension. While "defraud" might imply subtle or manipulative injustice, "rob" speaks to the violent or forceful seizure of property or rights. Together, these clauses cover the full spectrum of dishonest and unjust acquisition, from covert exploitation to overt plunder, ensuring that no form of economic injustice, whether insidious or overt, is overlooked by God's law.
"the wages of him that is hired shall not abide with thee all night until the morning"
This specific injunction serves as a concrete example and a practical application of the broader principles of not defrauding or robbing. It targets the most vulnerable segment of the workforce – the day laborer – whose livelihood depended on immediate payment. The phrase "all night until the morning" underscores the absolute urgency; even a delay of a few hours was considered an act of oppression, as it could mean hunger or inability to meet basic needs for the worker and their family. This clause demonstrates God's meticulous care for the economically disadvantaged and His demand for prompt, just payment in labor relations, highlighting that justice delayed is justice denied.
Literary Devices
Leviticus 19:13 employs several effective literary devices to convey its powerful message. The verse begins with Parallelism in its initial prohibitions: "Thou shalt not defraud thy neighbour, neither rob [him]." This pairing of similar concepts (defrauding and robbing) reinforces the comprehensive nature of the command against unjust gain, covering both subtle deceit and overt seizure, thereby emphasizing the breadth of forbidden actions. The most striking device is the use of Specificity and Concrete Imagery in the latter part of the verse: "the wages of him that is hired shall not abide with thee all night until the morning." This highly detailed instruction paints a vivid picture of the day laborer's immediate need and the employer's precise obligation, making the abstract principle tangible and urgent. This specific example also functions as Synecdoche or Metonymy, where a specific, tangible detail (the overnight withholding of wages) stands in for the broader principle of timely and just payment for all labor and ethical conduct in all economic dealings. The entire verse is framed as Apodictic Law, characterized by its direct, unconditional "Thou shalt not" commands, conveying the absolute and non-negotiable nature of God's moral requirements, leaving no room for ambiguity or compromise.
Theological and Thematic Connections
Leviticus 19:13 profoundly reveals God's character as one who is just, compassionate, and deeply concerned with the well-being of all people, especially the vulnerable. It establishes that holiness is not merely a matter of ritual observance but must permeate every aspect of daily life, particularly in economic interactions. This command teaches that our relationship with God is inextricably linked to how we treat our neighbor, making economic justice a spiritual imperative. It underscores the dignity of labor and the right of every person to fair and prompt compensation, reflecting the divine value placed on human life and livelihood. This principle is a practical outworking of the command to "love your neighbor as yourself" (Leviticus 19:18), demonstrating that genuine love involves ensuring justice and preventing hardship for others. The verse serves as a timeless reminder that God's moral law extends to the marketplace, demanding integrity and compassion in all economic dealings.
Reflection and Application
Leviticus 19:13 transcends its ancient context to offer timeless principles for ethical conduct in all economic and labor relations. It calls us to a profound sense of responsibility for our neighbor's well-being, challenging us to examine our own practices and the systems we operate within. This verse compels us to consider whether our business dealings, employment practices, or even our consumer choices inadvertently contribute to the exploitation or hardship of others, whether locally or globally. It urges us to prioritize fair compensation, prompt payment, and transparent, honest dealings, recognizing that every transaction has a human face and a moral dimension. Ultimately, living out this command means actively seeking justice, championing the rights of the vulnerable, and ensuring that our economic lives reflect the holiness and compassion of God, transforming the marketplace into a sphere where dignity and equity flourish and where the well-being of every individual is upheld as a divine imperative.
Questions for Reflection
FAQ
What is the significance of "all night until the morning" in this verse?
The phrase "all night until the morning" emphasizes the extreme urgency and critical nature of the daily wage for the hired laborer in ancient Israel. Unlike modern economies with banking systems or social safety nets, day laborers depended on their immediate earnings to buy food and necessities for their families that very day or evening. Delaying payment, even for a single night, could mean severe hunger, distress, or inability to meet basic needs, potentially leading to starvation or destitution. This specific injunction highlights God's profound compassion for the economically vulnerable and His demand that His people prevent any act that would cause immediate hardship or exploitation, underscoring that justice must be swift, comprehensive, and attentive to the most pressing needs of the poor, as further reinforced in Deuteronomy 24:14-15.
How does this verse relate to modern employment practices and economic systems?
While the specific context of day laborers has changed, the underlying principles of Leviticus 19:13 remain profoundly relevant. It calls for fair and prompt compensation for all workers, condemning any form of exploitation, wage theft, or unjust enrichment. This extends to ensuring living wages, timely payment of salaries and invoices, ethical supply chains that do not rely on exploitative labor (e.g., child labor, forced labor), and transparent business practices. It challenges individuals and corporations to consider the human impact of their economic decisions and to uphold dignity and justice in all labor relations, reflecting God's concern for the well-being of every person. The spirit of this law applies to all who hold economic power over others, urging them to act with integrity and compassion.
Is this command only about employers and employees?
While the latter part of the verse specifically addresses employers and hired laborers, the initial prohibitions – "Thou shalt not defraud thy neighbour, neither rob [him]" – establish a broader principle of economic integrity that extends beyond the employer-employee relationship. This command applies to all financial transactions and interactions, urging honesty, fairness, and the avoidance of any action that unjustly deprives another of what is rightfully theirs. This includes fair pricing, honest weights and measures (as seen in Leviticus 19:35-36), fulfilling contracts, and not taking advantage of another's ignorance, weakness, or desperate circumstances in any business dealing or personal transaction. It's a call to general honesty and integrity in all economic spheres, reflecting the comprehensive nature of God's demand for righteousness in His people's interactions.
Christ-Centered Fulfillment
Leviticus 19:13, with its unwavering demand for economic justice and compassion for the vulnerable, finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is the embodiment of perfect righteousness and justice, consistently demonstrating God's heart for the poor, the oppressed, and the marginalized throughout His earthly ministry. Jesus not only taught about justice (e.g., His condemnation of those who neglect "justice and mercy and faithfulness" in Matthew 23:23) but lived it out, identifying with the "least of these" (Matthew 25:40) and challenging exploitative systems and attitudes. In the New Covenant, the Spirit of Christ empowers believers to live out the law's demands not by rigid adherence to external rules, but by an internal transformation that produces genuine love for God and neighbor (Romans 13:8-10). The ultimate "payment" for our sin was not withheld by God; rather, in an act of unparalleled generosity, He "did not spare his own Son but gave him up for us all" (Romans 8:32), demonstrating the ultimate act of non-withholding and self-giving. As followers of Christ, we are called to reflect His character by actively pursuing justice, ensuring fair dealings, and advocating for the dignity and well-being of all, especially those who are economically vulnerable, thus living out the spirit of Leviticus 19:13 in a world still marked by exploitation and injustice, anticipating the full realization of God's righteous kingdom.