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 19:1–10. His two-level outline is real structure in the source text, so it is rendered as structure.
Moses is ordered to deliver the summary of the laws to all the congregation of the children of Israel (Lev 19:2); not to Aaron and his sons only, but to all the people, for they were all concerned to know their duty. Even in the darker ages of the law, that religion could not be of God which boasted of ignorance as its mother. Moses must make known God's statutes to all the congregation, and proclaim them through the camp. These laws, it is probable, he delivered himself to as many of the people as could be within hearing at once, and so by degrees at several times to them all. Many of the precepts here given they had received before, but it was requisite that they should be repeated, that they might be remembered. Precept must be upon precept, and line upon line, and all little enough. In these verses,
I.It is required that Israel be a holy people, because the God of Israel is a holy God, Lev 19:2.
Their being distinguished from all other people by peculiar laws and customs was intended to teach them a real separation from the world and the flesh, and an entire devotedness to God. And this is now the law of Christ (the Lord bring every thought within us into obedience to it!) You shall be holy, for I am holy, Pe1 1:15, Pe1 1:16. We are the followers of the holy Jesus, and therefore must be, according to our capacity, consecrated to God's honour, and conformed to his nature and will. Israel was sanctified by the types and shadows (Lev 20:8), but we are sanctified by the truth, or substance of all those shadows, Joh 17:17; Tit 2:14.
II.That children be obedient to their parents:
"You shall fear every man his mother and his father, Lev 19:3. 1. The fear here required is the same with the honour commanded by the fifth commandment; see Mal 1:6. It includes inward reverence and esteem, outward expressions of respect, obedience to the lawful commands of parents, care and endeavour to please them and make them easy, and to avoid every thing that may offend and grieve them, and incur their displeasure. The Jewish doctors ask, "What is this fear that is owing to a father?" And they answer, "It is not to stand in his way nor to sit in his place, not to contradict what he says nor to carp at it, not to call him by his name, either living or dead, but 'My Father,' or 'Sir;' it is to provide for him if he be poor, and the like." 2. Children, when they grow up to be men, must not think themselves discharged from this duty: every man, though he be a wise man, and a great man, yet must reverence his parents, because they are his parents. 3. The mother is put first, which is not usual, to show that the duty is equally owing to both; if the mother survive the father, still she must be reverenced and obeyed. 4. It is added, and keep my sabbaths. If God provides by his law for the preserving of the honour of parents, parents must use their authority over their children for the preserving of the honour of God, particularly the honour of his sabbaths, the custody of which is very much committed to parents by the fourth commandment, Thou, and thy son, and thy daughter. The ruin of young people has often been observed to begin in the contempt of their parents and the profanation of the sabbath day. Fitly therefore are these two precepts here put together in the beginning of this abridgment of the statutes: "You shall fear, every man, his mother and his father, and keep my sabbaths. Those are hopeful children, and likely to do well, that make conscience of honouring their parents and keeping holy the sabbath day. 5. The reason added to both these precepts is, "I am the Lord your God; the Lord of the sabbath and the God of your parents."
III.That God only be worshipped, and not by images (Lev 19:4):
"Turn you not to idols, to Elilim, to vanities, things of no power, no value, gods that are no gods. Turn not from the true God to false ones, from the mighty God to impotent ones, from the God that will make you holy and happy to those that will deceive you, debauch you, ruin you, and make you for ever miserable. Turn not your eye to them, much less your heart. Make not to yourselves gods, the creatures of your own fancy, nor think to worship the Creator by molten gods. You are the work of God's hands, be not so absurd as to worship gods the work of your own hands." Molten gods are specified for the sake of the molten calf.
IV.That the sacrifices of their peace-offerings should always be offered, and eaten, according to the law, Lev 19:5-8.
There was some particular reason, it is likely, for the repetition of this law rather than any other relating to the sacrifices. The eating of the peace-offerings was the people's part, and was done from under the eye of the priests, and perhaps some of them had kept the cold meat of their peace-offerings, as they had done the manna (Exo 16:20), longer than was appointed, which occasioned this caution; see the law itself before, Lev 7:16-18. God will have his own work done in his own time. Though the sacrifice was offered according to the law, if it was not eaten according to the law, it was not accepted. Though ministers do their part, what the better if people do not theirs? There is work to be done after our spiritual sacrifices, in a due improvement of them; and, if this be neglected, all is in vain.
V.That they should leave the gleanings of their harvest and vintage for the poor, Lev 19:9, Lev 19:10.
Note, Works of piety must be always attended with works of charity, according as our ability is. When they gathered in their corn, they must leave some standing in the corner of the field; the Jewish doctors say, "It should be a sixtieth part of the field;" and they must also leave the gleanings and the small clusters of their grapes, which at first were overlooked. This law, though not binding now in the letter of it, yet teaches us,
1.That we must not be covetous and griping, and greedy of every thing we can lay any claim to; nor insist upon our right in things small and trivial.
2.That we must be well pleased to see the poor supplied and refreshed with the fruit of our labours. We must not think every thing lost that goes beside ourselves, nor any thing wasted that goes to the poor.
3.That times of joy, such as harvest-time is, are proper times for charity; that, when we rejoice, the poor may rejoice with us, and when our hearts are blessing God their loins may bless us.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Do you see how the law proclaims simultaneously the justice and goodness of God, who provides food unstintingly for all? Again, in the grape harvest the harvesters are forbidden to go back and cut anything that has been left over or to collect fallen grapes. The same rules are applied to olive gatherers. In fact the principle of tithing crops and flocks was an education in honoring the divine. We are not to be totally absorbed by profit but to share humanely with the neighbor as well.
During the harvest, [the law] forbids owners to gather up the bits which fall from the sheaves and similarly advises that in harvesting something should be left behind unreaped. By this it gives excellent teaching to owners in the practice of generous sharing by leaving some of their property for those in need and providing the poor with a chance for food.
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Summary
Leviticus 19:9, nestled within the broader "Holiness Code" (Leviticus 17-26), is a foundational command outlining God's expectation for ethical and compassionate agricultural practices in ancient Israel. It mandates that landowners, during harvest, are not to completely reap the edges of their fields nor gather the fallen gleanings. This seemingly simple agricultural regulation serves as a profound theological statement, demonstrating how true holiness, rooted in God's own character, extends beyond ritual purity to encompass practical social justice, generosity, and intentional care for the vulnerable members of society, ensuring that the poor and the sojourner have access to sustenance.
Context
Literary Context
Leviticus 19:9 is situated within the heart of the "Holiness Code" (Leviticus 17-26), a significant section primarily concerned with defining what it means for Israel to be a holy people, set apart for the Lord. The chapter begins with the overarching divine imperative, "Ye shall be holy: for I the LORD your God am holy" Leviticus 19:2. This foundational principle then unpacks into a series of diverse commands that touch upon nearly every aspect of daily life—from ritual purity and Sabbath observance to ethical business practices, sexual morality, and social responsibility. Verse 9, specifically, is part of a cluster of laws (Leviticus 19:9-18) that emphasize justice, compassion, and neighborly love, illustrating that holiness is not merely an internal spiritual state or a set of cultic rituals, but a holistic way of life expressed through righteous actions and a deep concern for the well-being of others, particularly the marginalized within the community.
Historical & Cultural Context
Ancient Israel was predominantly an agrarian society, where the annual harvest was not merely an economic activity but the very bedrock of survival and prosperity for the entire community. In such a context, the vulnerability of those without land or means—the poor, the sojourner, the orphan, and the widow—was acutely pronounced. Without a formal, centralized welfare system as we know it today, God's law provided a divinely ordained social safety net. The command in Leviticus 19:9 ensured that even the most destitute members of the community would have a legitimate, dignified means to obtain food, thereby preventing absolute starvation and fostering a sense of communal responsibility. This principle was so vital that it is reiterated and expanded upon in other parts of the Law, such as in Leviticus 23:22 and the more detailed regulations found in Deuteronomy 24:19-22, underscoring its central importance in the Mosaic covenant as a reflection of God's own compassionate character.
Key Themes
Leviticus 19:9 contributes significantly to several key themes woven throughout the Holiness Code and the broader Pentateuch. Foremost among these is holiness, demonstrating that being "set apart" for God involves practical righteousness and social justice, not just ritual purity. It exemplifies divine compassion and provision, revealing God's heart for the marginalized and His desire that His people reflect His care for the vulnerable. The command also highlights the theme of stewardship, reminding landowners that their resources are a trust from God, to be managed in a way that benefits the entire community, challenging the notion of absolute private ownership. Furthermore, it underscores communal responsibility, fostering a society where the well-being of each member is a concern for all, echoing principles of neighborly love found elsewhere in the Law, such as Leviticus 19:18.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume)." In this context, "wholly reap" signifies a prohibition against harvesting every last bit of the crop, to "consume entirely" the field's yield for personal gain. It mandates a deliberate act of restraint, ensuring that the harvest is not exhaustively gathered for the owner's sole benefit, but intentionally left unfinished in certain areas.
Feminine of פֹּה, meaning "mouth in a figurative sense, i.e. direction, region, extremity." In the context of a field, it refers to the perimeter, outer boundary, or edge. The command not to "wholly reap" the pêʼâh signifies a deliberate and intentional act of leaving a substantial portion of the field's edges untouched by the reapers. This was a proactive provision, ensuring that a designated area was reserved for those who would come to glean, rather than merely relying on accidental drops.
Derived from לָקַט (lâqaṭ), meaning "the gleaning." This word refers to the stalks of grain or ears of corn that fall to the ground during the harvesting process, or those that are simply left behind by the reapers. The prohibition against gathering the leqeṭ means that landowners were forbidden from collecting every last bit of their harvest. This allowed the poor to follow behind the reapers, gathering what remained. Unlike the pêʼâh, which was intentionally left standing, the leqeṭ was what was dropped or missed, emphasizing that even the seemingly insignificant remnants were to be made available for the needy.
Verse Breakdown
"And when ye reap the harvest of your land"
This opening clause establishes the specific setting and the primary actors: the landowners in Israel during a time of agricultural abundance. It highlights the context of prosperity and the responsibility that comes with it, indicating that the command is not for a time of scarcity, but when God has blessed their efforts with a plentiful yield, thereby creating an opportunity for generosity.
"thou shalt not wholly reap the corners of thy field"
This is the first specific prohibition, targeting the practice of maximizing one's personal gain by harvesting every square inch. The Hebrew verb implies a complete, exhaustive gathering. Thus, the command is to intentionally leave a portion of the crop at the edges of the field, ensuring that the harvest is not entirely gathered for the owner's sole benefit, but deliberately left for others.
"neither shalt thou gather the gleanings of thy harvest"
This second prohibition reinforces the first, focusing on what is left behind or dropped during the harvesting process. It forbids the landowner or their servants from going back through the field to collect every last stalk or fallen ear. This ensures that the poor, who would follow the reapers, would find enough to sustain themselves, transforming potential waste into a vital provision for the vulnerable.
Literary Devices
Leviticus 19:9 employs several literary devices to convey its profound message. It functions as a clear example of Case Law, providing a specific, practical application of the broader ethical principles of justice and compassion found throughout the Holiness Code. The "corners" (pêʼâh) and "gleanings" (leqeṭ) serve as Metonymy, where these specific agricultural remnants stand in for the broader concept of provision for the poor and vulnerable. The act of leaving these portions is rich in Symbolism, representing God's own generosity and Israel's call to reflect His character by sharing their abundance. Furthermore, the command itself is an Imperative, a direct divine order, underscoring its non-negotiable nature and the seriousness with which God views this aspect of social justice. The most famous Narrative Illustration of this law in practice is found in the Book of Ruth, where Ruth, a Moabite widow, gleans in the fields of Boaz, demonstrating the law's practical impact on the lives of the marginalized and the blessing that flows from obedience.
Theological and Thematic Connections
Leviticus 19:9 is far more than an ancient agricultural regulation; it is a profound theological statement on God's character and His expectations for His people. It reveals a God who is deeply concerned with justice, equity, and the well-being of the most vulnerable in society. This command teaches that true holiness (being set apart for God) is inextricably linked to ethical conduct and compassionate action towards one's neighbor. It challenges the notion of absolute private ownership, reminding landowners that their wealth and resources are ultimately a stewardship from God, to be managed in a way that honors Him and benefits the entire community. The act of leaving portions for the poor transforms the harvest from a mere economic endeavor into an act of worship and obedience, embodying God's own generous and merciful nature and demonstrating that true prosperity is found not in accumulation, but in sharing.
Reflection and Application
While the specific agrarian context of Leviticus 19:9 may seem distant from modern life, the timeless principles it embodies remain profoundly relevant for believers today. This verse calls us to cultivate a heart of intentional generosity, recognizing that all we possess—whether financial resources, time, talents, or influence—is a gift from God, entrusted to us for His glory and the good of others. It challenges us to look beyond our immediate needs and desires, actively seeking opportunities to share our abundance with those who are less fortunate. This isn't about giving from our excess, but about purposefully leaving "corners" in our lives, creating space and provision for the vulnerable. It compels us to advocate for and support systems that promote social justice and care for the marginalized, reflecting God's compassion in our communities and demonstrating a faith that is active in love. Ultimately, Leviticus 19:9 reminds us that our faith is not confined to religious rituals or personal piety, but must manifest in tangible acts of love and justice that demonstrate God's character to a watching world, transforming our prosperity into a blessing for all.
Questions for Reflection
FAQ
Is this law still relevant for Christians today, given that we don't live in an agrarian society under the Mosaic Law?
While the specific form of the law in Leviticus 19:9 is tied to the agrarian context of ancient Israel under the Mosaic covenant, the enduring principles behind it are profoundly relevant for Christians today. The New Testament affirms the spirit of these laws, emphasizing compassion, generosity, and care for the poor and vulnerable. Jesus himself taught extensively on these themes, and the early church practiced radical sharing and mutual support (Acts 2:44-45). Paul encourages cheerful giving (2 Corinthians 9:7), and James strongly condemns a faith that does not manifest in practical care for those in need (James 2:15-16). Therefore, while we are not bound to literally leave corners of a field, we are called to embody the same spirit of intentional generosity, social justice, and responsible stewardship in our contemporary contexts, finding modern equivalents for "corners" and "gleanings."
What does "wholly reap" mean, and why is it significant?
The phrase "wholly reap" translates the Hebrew verb kalah (כָּלָה, H3615), which means "to complete," "to finish," or "to consume entirely." In this context, it signifies a prohibition against harvesting every last bit of the crop for personal gain. It's not just about accidental oversight but about a deliberate, ethical restraint. The significance lies in its counter-cultural nature: in a world where maximizing profit was (and still is) often the primary goal, this command mandated a purposeful act of leaving a portion for others. It demonstrated that God's people were to operate by a different economy, one rooted in generosity and trust in His provision, rather than self-serving accumulation. This intentional act of restraint underscored the landowner's role as a steward, not an absolute owner, and highlighted God's priority for the well-being of all, especially the most vulnerable, transforming economic activity into an act of worship and justice.
Christ-Centered Fulfillment
Leviticus 19:9, with its command to leave portions of the harvest for the poor, finds its ultimate and most profound fulfillment in Jesus Christ. He is the divine embodiment of the generosity and compassion that this law foreshadowed. While the Old Testament law mandated leaving "corners" and "gleanings" from an earthly harvest, Christ did not merely leave a portion; He gave His entire life, becoming poor so that we, through His poverty, might become rich (2 Corinthians 8:9). His ministry was characterized by an overflowing provision for the spiritually and physically destitute, feeding the hungry multitudes (Matthew 14:13-21), healing the sick, and extending grace to the marginalized. He is the true "bread of life" (John 6:35), offering Himself as the ultimate spiritual sustenance, freely available to all who are spiritually "poor" and "needy" (Matthew 5:3). Through His sacrificial death and resurrection, Christ ensures that no one who comes to Him is left spiritually destitute, gathering the "gleanings" of humanity—the outcasts, the broken, and the lost—into His kingdom, providing an eternal harvest of grace and salvation that far surpasses any earthly provision and perfectly fulfills the spirit of the law.