Deuteronomy 24:14

Here, I. Masters are commanded to be just to their poor servants, Deu 24:14, Deu 24:15. 1. They must not oppress them, by overloading them with work, by giving them undue and unreasonable rebukes, or by withholding from them proper maintenance. A servant, though a stranger to the commonwealth of Israel, must not be abused: "For thou wast a bondman in the land where thou wast a stranger (Deu 24:18), and thou knowest what a grievous thing it is to be oppressed by a task-master, and therefore, in tenderness to those that are servants and strangers, and in gratitude to that God who set thee at liberty and settled thee in a country of thy own, thou shalt not oppress a servant." Let not masters be tyrants to their servants, for their Master is in heaven. See Job 31:13. 2. They must be faithful and punctual in paying them their wages: "At his day thou shalt give him his hire, not only pay it in time, without further delay. As soon as he had done his day's work, if he desire it, let him have his day's wages," as those labourers (Mat 20:8) when evening had come. he that works by day-wages is supposed to live from hand to mouth, and cannot have tomorrow's bread for his family till be is paid for this day's labour. If the wages be withheld, (1.) It will be grief to the servant, for, poor man, he sets his heart upon it,. or, as the word is, he lifts up his soul to it, he is earnestly desirous of it, as the reward of his work (Job 7:2), and depends upon it as the gift of God's providence for the maintenance of his family. A compassionate master, though it should be somewhat inconvenient to himself, would not disappoint the expectation of a poor servant that was so fond to think of receiving his wages. But that is not the worst. (2.) It will be guilt to the master. "The injured servant will cry against thee to the Lord; since he has no one else to appeal to, he will lodge his appeal in the court of heaven, and it will be sin to thee." Or, if he do not complain, the cause will speak for itself, the "hire of the labourers which is kept back by fraud will itself cry," Jam 5:4. It is a greater sin than most people think it is, and will be found so in the great day, to put hardships upon poor servants, labourers, and workmen, that we employ. God will do them right if men do not.

II. Magistrates and judges are commanded to be just in their administrations. 1. In those which we call pleas of the crown a standing rule is here given, that the fathers shall not be put to death for the children, nor the children for the fathers, Deu 24:16. If the children make themselves obnoxious to the law, let them suffer for it, but let not the parents suffer either for them or with them; it is grief enough to them to see their children suffer: if the parents be guilty, let them die for their own sin; but though God, the sovereign Lord of life, sometimes visits the iniquity of the fathers upon the children, especially the sin of idolatry, and when he deals with nations in their national capacity, yet he does not allow men to do so. Accordingly, we find Amaziah sparing the children, even when the fathers were put to death for killing the king, Kg2 14:6. It was in an extraordinary case, and no doubt by special direction from heaven, that Saul's sons were put to death for his offence, and they died rather as sacrifices than as malefactors, Sa2 21:9, Sa2 21:14. 2. In common pleas between party and party, great care must be taken that none whose cause was just should fare the worse for their weakness, nor for their being destitute of friends, as strangers, fatherless, and widows (Deu 24:17): "Thou shalt not pervert their judgment, nor force them to give their very raiment for a pledge, by defrauding them of their right." Judges must be advocates for those that cannot speak for themselves and have no friends to speak for them.

III. The rich are commanded to be kind and charitable to the poor. Many ways they are ordered to be so by the law of Moses. The particular instance of charity here prescribed is that they should not be greedy in gathering in their corn, and grapes, and olives, so as to be afraid of leaving any behind them, but be willing to overlook some, and let the poor have the gleanings, v. 19-22. 1. "Say not, 'It is all my own, and why should not I have it?' But learn a generous contempt of property in small matters. One sheaf or two forgotten will make thee never the poorer at the year's end, and it will do somebody good, if thou have it not." 2. "Say not, 'What I give I will give, and know whom I give it to, why should I leave it to be gathered by I know not whom, that will never thank me.' But trust God's providence with the disposal of thy charity, perhaps that will direct it to the most necessitous." Or, "Thou mayest reasonably think it will come to the hands of the most industrious, that are forward to seek and gather that which this law provides for them." 3. "Say not, 'What should the poor do with grapes and olives? It is enough for them to have bread and water;' for, since they have the same senses that the rich have, why should not they have some little share of the delights of sense?" Boaz ordered handfuls of corn to be left on purpose for Ruth, and God blessed him. All that is left is not lost.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Deu 24:14-15. Not oppress a hired servant — By detaining his wages from him when due, which is the meaning of oppression here, as appears from the next verse. At his day thou shalt give him his hire — That is, at the time appointed, weekly or daily. He speaks of a hireling who was so poor as not to be able to provide himself and family with necessaries without his wages, and who therefore eagerly expected them as the support of their lives.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Thou shalt not oppress an hired servant that is poor and needy--Hired servants in the East are paid at the close of the day; and for a master to defraud the laborer of his hire, or to withhold it wrongfully for a night, might have subjected a poor man with his family to suffering and was therefore an injustice to be avoided (Lev 19:13).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(14, 15) Thou shalt not oppress an hired servant.—So Lev_19:13. “The wages of him that is hired shall not abide with thee all night until the morning.” (Comp. also Jer_22:13; Mal_3:5; Jas_5:4.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. poor and needy] See on Deu_15:11.

within thy gates] See on Deu_12:17. The preceding in thy land, omitted by Sam., LXX, is a gloss.

14, 15. Payment of the Wage-earner. Whether Israelite or gçr, if he be poor, his wage is to be paid the day he earns it; if he has to appeal to God it will be sin to thee.—Sg. with brother (not neighbour) and other deuteronomic phrases. Parallel to H, Lev_19:13 : thou shalt not oppress thy neighbour … the wage of a hireling shall not stay overnight with thee till morning. Cp. Mal_3:5, Tob_4:14, Jas_5:4. Ḫammurabi fixes the daily money wages of labourers and artisans (273 f.), in other cases wages in kind are paid yearly (257 f., 261).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Thou shall not oppress an hired servant,.... That is hired by the day, as appears by Deu 24:15; though the law may include such as are hired by the week, or month, or year; neither of whom are to be oppressed by any means, and chiefly by detaining their wages; so the Jerusalem Targum explains the phrase,"ye shall not detain by force the hire of the hired servant;''nor by fraud, as in Jam 5:4,

that is poor and needy; and so cannot bear the lest oppression of this kind, nor to have his wages detained from him any time, and much less wholly to be defrauded of them:

whether he be of thy brethren; an Israelite, and so a brother both by nation and religion:

or of thy strangers that are in thy land, within thy gates; Jarchi interprets this, both of proselytes of righteousness, and of proselytes of the gate; which latter are plainly described by this clause, and the former must be included; for, if proselytes of the gate are not to be oppressed, much less proselytes of righteousness, who were in all respects as Israelites, the same law was to them both. Jarchi says, the phrase "in thy land" is intended to comprehend the hire of beasts, and of vessels; and these in the Misnah (o) are said to be comprehended in this precept, as well as the hire of man.

(o) Bava Metzia, c. 9. sect. 12.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Hire. Hebrew, "Commit no violence (or fraud) towards an hired servant," Leviticus xix. 13. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Either by laying too grievous burdens of work upon him, or by withholding his wages from him, as it follows.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14, 15. Thou shalt not oppress a hired servant — These merciful provisions for the poor are in the main from Lev_19:13.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 14, 15. The wage of the laborer was to be punctually paid, whether he were an Israelite or a foreigner (cf. Lev_19:13; the law there is repeated here, with a special reference to the distress which the withholding of the hire from a poor man even for a day might occasion)

Vers. 14, 15. Omitted duty ripens into curse.

Thoughtlessness is a flimsy excuse for neglected duty. It is a sin to be thoughtless. One talent is buried in the earth. In proportion to the mischief produced is the punishment thereof.

I WE HAVE HERE A CASE OF OBLIGATION FULLY MATURED.

1. The rich is debtor to the poor. Obligation between the several ranks of society is equal. The rich rely for many services upon the poor. The king depends upon the cook. The laborer gives his strength, the employer contributes his money. There is as much obligation on the one side as on the other.

2. At a fixed point of time the obligation is matured. Henceforth the neglect of the obligation becomes sin. My obligations today differ from those of yesterday. The element of time plays an important part. Obligations grow.

3. Obligations are implied as well as expressed. Custom is unwritten law. Riches carry with them no warrant for arrogance. Riches have cursed the man if they have made him churlish.

II NEGLECTED OBLIGATION ENTAILS UNKNOWN MISERY. We cannot follow the effects of thoughtlessness into all their intricate ramifications and to their utmost issues. What would be regarded as a trivial disappointment on the part of one man may be an agony of pain to another. Wages expected and deferred may mean to a needy laborer pinching hunger, not only to himself, but to feeble wife and to helpless babes. A gloomy and sleepless night may follow. Bitter and angry feelings may be engendered. Faith in human integrity may be lost. Self-restraint may vanish. For want of a nail a shoe was lost, a battle was lost, ay, an empire fell!

III NEGLECTED OBLIGATION MAY BRING HEAVY CURSE UPON THE CULPRIT. It is not safe to treat any human being with contempt, especially the poor. God is the avowed Champion of such. The command, "Honor all men," is as binding as "Thou shalt not steal." The cry of the injured man in his distress is sure to pierce the skies. The ear of God is specially attent to his children"s suffering cry, even as a mother catches the plaintive wail of her firstborn infant. Swiftly God attaches himself to the side of the oppressed, and takes upon himself the burden. The injustice done to the man becomes an insult done to God. The deed alters in its character, intensifies in its immorality, becomes heinous sin. Vials of wrath are preparing for the head of the unthinking transgressor. It will be as the sin of blasphemy or of murder unto them. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

They were not to oppress a poor and distressed labourer, by withholding his wages. This command is repeated here from Lev 19:13, with special reference to the distress of the poor man. "And to it (his wages) he lifts up his soul:" i.e., he feels a longing for it. "Lifts up his soul:" as in Psa 24:4; Hos 4:8; Jer 22:27. On Deu 24:15, see Deu 15:9 and Jam 5:4.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

General Information:

Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular. (See: Forms of You)

You must not oppress a hired servant

"You must not treat a hired servant poorly"

hired servant

a person who gets paid daily for his work

poor and needy

These two words have similar meanings and emphasize that this is a person who cannot help himself. (See: Doublet)

within your city gates

Here "city gates" mean towns or cities. AT: "in one of your cities" (See: Synecdoche)

Each day you must give him his wage

"You should give the man the money he earns every single day"

the sun must not go down on this unsettled matter

This is an idiom. The Israelites considered the new day as starting when the sun went down. AT: "you should pay the man on the same day he does the work" (See: Idiom)

for he is poor and is counting on it

The full meaning of this statement can be made explicit. AT: "because he is poor and depends on his wages to buy his food for the next day" (See: Assumed Knowledge and Implicit Information)

he does not cry out against you to Yahweh

"he does not call out to Yahweh and ask him to punish you"

translationWords

oppress

servant

Israel

alien

gate

cry

sin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

לא תעשק שכיר THOU SHALT NOT WRONG ANY HIRED SERVANT — But has not this already been stated in Leviticus 19:13? But it is repeated here to make one transgress in respect of the hired, servant who is poor (i.e., if he wrongs such a person) two negative commands, for the meaning of the text here is: thou shalt not suppress the wages of an hired servant who is poor and needy. (The meaning is not: thou shalt not wrong a hired servant, the poor and the needy). As to the well-to-do hired servant one has already been prohibited to wrong him (Leviticus 19:13): “thou shalt not wrong thy neighbour” (Bava Metzia 61a).

אביון is one who longs for everything, (lacks all the necessities of life; cf. Rashi on Deuteronomy 15:4).

מגרך [WHETHER HE BE OF THY BRETHREN, OR] OF ANY STRANGERS — this refers to a “proselyte of righteousness” (who embraces the entire Jewish Faith out of conviction) (Sifrei Devarim 278:4),

בשערך [STRANGERS THAT ARE] WITHIN THY GATES — this refers to a stranger [who has undertaken not to worship idols] but eats carrion (who may reside in the land of Israel) (Sifrei Devarim 278:5),

אשר בארצך [OF ANY STRANGERS] THAT ARE IN THY LAND — this is intended to include in the prohibition of withholding what is due to one’s neighbor the payment for using his animals or utensils (Sifrei Devarim 278:5; Bava Metzia 111b).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

THOU SHALT NOT WRONG A HIRED SERVANT THAT IS POOR AND NEEDY. Scripture is speaking of the common occurrence, for the poor, the needy, and strangers hire themselves out [for wages, but the law applies to all workers]. Similarly, If thou lend money to any of My people that is poor by thee and so also, it shall be for the stranger, for the fatherless, and for the widow, because they are generally poor. Likewise in many places Scripture speaks of common occurrence, such as, Thou shalt not muzzle the ox when he treadeth out the corn, 25:4. [which applies equally to all domestic and wild animals as well as birds]; Thou shalt not plow with an ox and an ass together [which also applies to any two different species]. And in the Sifre the Rabbis have said: 278. “If so, why is it stated here poor and needy [when the law applies to all workers]? It is because I hasten to punish when the poor and needy are involved more than any other people.” They also interpreted: “Whether he be of thy strangers [in Verse 14 before us] — this refers to a righteous proselyte, so that he who wrongs him [in his hire] transgresses two prohibitions” [since he is also of thy brethren].

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.