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.
“You shall not be partial to the poor,” a precept given lest under pretext of showing pity we should judge an unjust judgment. For each individual is to be judged not by his personal importance but by the merits of his case. His wealth need not stand in the way of the rich man, if he makes a good use of it; and poverty of itself can be no recommendation to the poor if in the midst of squalor and want he fails to stay away from wrongdoing.
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Summary
Leviticus 19:15 lays down a fundamental principle of divine justice, unequivocally commanding absolute impartiality in all forms of judgment and decision-making. It strictly prohibits any favoritism, whether towards the vulnerable poor or the influential mighty, insisting that all verdicts and interactions must be rendered solely on the basis of righteousness and truth. This verse profoundly underscores God's own character as the ultimate standard of equity, demanding that His people reflect His unwavering fairness in their legal, social, and relational dealings with their neighbors.
Context
Literary Context
Leviticus 19:15 is an integral component of the "Holiness Code," spanning Leviticus 17-26, a comprehensive section of the Torah dedicated to outlining the ethical, moral, and ritual requirements for Israel to live as a nation uniquely set apart for Yahweh. Chapter 19, in particular, functions as a profound mosaic of moral and social legislation, seamlessly transitioning from ritual purity to the practicalities of interpersonal ethics. This specific verse follows commands regarding the compassionate treatment of the deaf and blind, ensuring they are not exploited or caused to stumble (Leviticus 19:14), and immediately precedes prohibitions against slander, hatred, and the powerful positive injunction to love one's neighbor (Leviticus 19:16-18). The overarching theological and ethical framework of the entire chapter, powerfully summarized in the command to "love your neighbor as yourself," provides the essential context within which impartial judgment is not merely a legalistic requirement but a profound expression of covenantal love, communal well-being, and a reflection of God's own holy character.
Historical & Cultural Context
In the broader ancient Near Eastern world, legal systems frequently mirrored and reinforced the prevailing social hierarchies, where the powerful often held undue influence and could readily exploit the vulnerable. Israel's divinely revealed law, however, stood in stark and revolutionary contrast, being fundamentally rooted in the character of a God who is inherently just, righteous, and without partiality. This command for absolute impartiality in judgment was groundbreaking, aiming to establish a society where true justice was genuinely accessible to all, irrespective of their social standing, economic status, or personal influence. While primarily directed at judges and those holding positions of formal authority, the underlying principle of this instruction extended broadly to all members of the community, influencing their daily interactions and decision-making processes. The covenant relationship between God and Israel, established at Sinai (Exodus 19:5-6), demanded that Israel's societal structures and individual behaviors actively mirror the divine standard of justice, thereby distinguishing them as a unique people among nations whose legal frameworks often favored the elite.
Key Themes
Leviticus 19:15 contributes significantly to several key themes pervasive throughout the Holiness Code and the broader Pentateuch. Central among these is the theme of Holiness (Kedushah), as the verse explicitly links righteous judgment to God's own holy character. Israel is commanded to be holy because God is holy (Leviticus 19:2), and impartial justice is a vital expression of this holiness in practical, interpersonal terms. Another crucial theme is Justice and Righteousness (Mishpat u'Tzedakah), which are foundational attributes of Yahweh and are consistently demanded of His people. The verse emphasizes that true justice is blind to external status and is based solely on truth, reflecting God's own perfect equity. This principle is echoed throughout the Law and Prophets, such as in Deuteronomy 16:18-20 and Amos 5:24. Finally, the verse reinforces the theme of Love for Neighbor (Ahavat Re'a), as impartial judgment is a concrete demonstration of valuing and respecting the dignity of every individual within the community, ensuring their well-being and preventing oppression, aligning with the chapter's summary command in Leviticus 19:18.
Exposition and Analysis
Key Word Analysis
This term (H5766) denotes perversion, injustice, or moral crookedness. It speaks to a deliberate deviation from what is straight, right, or equitable in God's eyes. In the context of judgment, ʻevel signifies a conscious distortion of truth or fairness, leading to an outcome that is not aligned with God's perfect standard of justice. It encapsulates any act that is wicked or perverse in its application of law or truth.
This is a critical Hebrew idiom involving the verb _nâsâʼ _(H5375, "to lift" or "accept") or hâdar (H1921, "to honor" or "favor") combined with the noun pânîym (H6440, "face" or "presence"). Literally meaning "to lift up the face" or "to honor the face," it refers to showing partiality, favoritism, or deference based on someone's outward appearance, social status, wealth, or influence, rather than on the intrinsic merits of the case or the objective truth of the situation. The dual prohibition against showing favor to both the "poor" (dal, H1800) and the "mighty" (gâdôwl, H1419) comprehensively emphasizes the absolute nature of the command against any form of bias, whether motivated by misplaced pity or self-serving gain.
This fundamental biblical concept (H6664) signifies conformity to an ethical, moral, or legal standard, particularly God's own character and revealed will. In the context of judgment, tsedeq means making decisions that are inherently just, fair, and true, reflecting God's perfect equity and moral integrity. It stands as the direct antithesis of ʻevel (unrighteousness) and demands an objective, truth-driven, and morally upright approach to evaluating situations and rendering verdicts.
Verse Breakdown
"Ye shall do no unrighteousness in judgment"
This opening clause establishes a broad and overarching prohibition against any form of injustice, perversion of truth, or moral crookedness within any decision-making or judicial process. It sets forth the absolute necessity of integrity, honesty, and fairness as the foundational bedrock upon which all judgments must rest, whether in formal legal settings or in daily interpersonal interactions.
"thou shalt not respect the person of the poor, nor honour the person of the mighty"
This clause provides specific, concrete examples of how "unrighteousness in judgment" can manifest. It explicitly forbids showing partiality: neither favoring the poor out of misplaced pity, sentimentality, or a desire to appear compassionate, nor deferring to the rich or powerful out of fear, self-interest, a desire for personal gain, or social pressure. This dual prohibition ensures that the standard of justice remains consistent and uncompromised for everyone, irrespective of their social or economic standing, highlighting that truth and merit, not status, must be the sole determinants.
"[but] in righteousness shalt thou judge thy neighbour"
This concluding clause offers the positive, prescriptive command, articulating the correct and divinely mandated way to judge. Judgment must be rendered "in righteousness," meaning it must be based solely on objective truth, divine equity, and God's just standards, free from personal bias or external influence. The term "thy neighbour" (ʻâmîyth, H5997) significantly broadens the scope beyond formal legal settings to encompass all interpersonal interactions and relationships, implying that every decision affecting another person, whether large or small, should be characterized by fairness, integrity, and a reflection of God's own impartial character.
Literary Devices
Leviticus 19:15 masterfully employs several literary devices to convey its profound message with clarity and emphasis. Antithesis is prominently featured, creating a stark contrast between "unrighteousness" (what is forbidden) and "righteousness" (what is commanded), thereby defining the moral boundaries of just judgment. This is further underscored by presenting the two opposing extremes of society, "the poor" and "the mighty," to emphasize the comprehensive and universal nature of the impartiality required. The structure also utilizes a form of Negative Parallelism in the middle clause ("thou shalt not respect the person of the poor, nor honour the person of the mighty"), where two similar negative statements reinforce the singular concept of avoiding all forms of favoritism. Furthermore, the verse demonstrates a clear Didactic Tone, characteristic of the Holiness Code, employing direct, authoritative commands ("Ye shall do," "thou shalt not," "shalt thou judge") to instruct the audience unequivocally on ethical conduct. The repetition of the concept of "judgment" or "righteousness" at the beginning and end of the verse creates a subtle Inclusio, effectively framing the specific prohibitions within the broader, all-encompassing principle of just decision-making.
Theological and Thematic Connections
Leviticus 19:15 is profoundly rooted in the theological understanding of God's unchanging character. Yahweh Himself is the ultimate standard of justice and righteousness, a God who "shows no partiality and accepts no bribes" (Deuteronomy 10:17). Therefore, His covenant people are explicitly called to reflect this divine attribute in their own legal, social, and interpersonal dealings. This command transcends mere legalism, becoming a deep ethical imperative that flows directly from the very nature of God and the intimate covenant relationship He has established with Israel. It underscores the vital principle that true justice is not about social engineering, political expediency, or personal gain, but about upholding objective truth and unwavering fairness as a direct reflection of divine order. The impartiality demanded here is a cornerstone of a healthy, God-honoring community, designed to prevent oppression, ensure equity for all, and foster a society that genuinely reflects the values of the Kingdom of God.
Reflection and Application
While Leviticus 19:15 is explicitly directed at those in positions of formal judgment and authority, its profound and timeless principle of impartiality extends to every believer in their daily lives. We are constantly making judgments—about people, situations, and decisions—whether consciously or unconsciously. This verse serves as a powerful challenge, prompting us to deeply examine our own hearts for any subtle biases, prejudices, or preconceived notions we may harbor. Do we treat those with power, influence, or social standing differently from those who are marginalized, overlooked, or seemingly insignificant? Do we listen more attentively to certain voices, or dismiss others prematurely, based on their background, appearance, perceived status, or even our personal affinity? Applying this verse means actively striving to see others through God's eyes, valuing each person equally as an image-bearer of God, and making decisions based on truth, merit, and righteousness rather than personal preference, fear of man, or the pursuit of gain. It calls us to cultivate a spirit of unwavering fairness and integrity in our homes, workplaces, churches, and broader communities, ensuring that our interactions consistently reflect the impartial love and divine justice of God.
Questions for Reflection
FAQ
Does this verse mean we should not help the poor or advocate for the marginalized?
No, quite the opposite. This verse is not a prohibition against compassion, mercy, or actively seeking social justice, but rather a profound command to ensure that justice is applied equally and fairly to all. The Bible consistently calls for special care, protection, and provision for the vulnerable, the needy, and the oppressed (e.g., Deuteronomy 15:7-11). The core point of Leviticus 19:15 is that in a legal or judgmental context, the poor person's case should never be dismissed or unfairly treated because of their poverty, nor should they be favored simply because they are poor if the objective facts of the case do not support their claim. Similarly, the rich should not be favored because of their wealth, nor condemned simply because they are rich. True justice must be blind to status, ensuring that the law and truth are applied equitably to everyone.
How does this principle of impartiality apply outside of a formal courtroom setting?
While the primary context for the command in Leviticus 19:15 is judicial, the principle of impartial judgment has a remarkably broad and pervasive application to all areas of life. It extends to how we evaluate information, form opinions about people, make hiring or promotion decisions, resolve conflicts, or even how we listen to and weigh different perspectives in a conversation. It calls us to actively avoid prejudice, stereotypes, and snap judgments, to treat all individuals with inherent dignity and respect, and to base our evaluations and decisions on truth, merit, and character rather than on superficial characteristics, social standing, or personal likes and dislikes. For believers, this means embodying Christ's love and fairness in every interaction, reflecting God's own perfect impartiality in a world often swayed by bias.
Why is impartiality so important to God?
Impartiality is crucial to God because it directly reflects His inherent and unchanging character of righteousness, truth, and perfect justice. God Himself "is not a God of partiality, nor does he accept bribes" (Acts 10:34). When humans act with partiality, they pervert justice, oppress the vulnerable, and fundamentally undermine the social fabric of a community. God desires a society where justice flows like a mighty river and righteousness like an ever-flowing stream (Amos 5:24)... ensuring that all people, made in His divine image, are treated with equity, dignity, and respect. Impartiality in judgment is therefore a fundamental and non-negotiable expression of loving God with all one's heart and loving one's neighbor as oneself.
Christ-Centered Fulfillment
Leviticus 19:15 finds its ultimate fulfillment and perfect embodiment in the person and redemptive work of Jesus Christ. As the Son of God and the perfect Son of Man, Jesus flawlessly demonstrated the impartial justice commanded in the Old Testament law. He did not "respect the person" of anyone, interacting with the marginalized, the outcast, the sick, and the powerful alike, always speaking truth, administering grace, and rendering judgment based on righteousness, not on social status or outward appearance. He ministered compassionately to the poor and outcast, proclaiming good news to them (Luke 4:18), yet without sentimental favoritism that would compromise divine truth. Simultaneously, He fearlessly confronted the rich and powerful, particularly the hypocritical religious leaders (Matthew 23:13-36), without fear or deference, always upholding God's righteous standard. Ultimately, Jesus is revealed as the righteous judge, to whom "all judgment has been committed" by the Father (John 5:22). His sacrificial death on the cross, while seemingly a perversion of justice to human eyes, was in fact the supreme act of divine justice and mercy, satisfying the holy demands of God's law for sin while simultaneously providing a way for unrighteous humanity to be reconciled to a holy God (Romans 3:25-26). In Christ, the law's demand for perfect impartiality is met, and believers are called to imitate His example, empowered by the Holy Spirit to live lives characterized by justice and fairness, reflecting the character of their impartial Lord who will one day judge the living and the dead with perfect equity and truth (Acts 17:31).