17 “ ‘You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him.
18 “ ‘You shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself. I am Yahweh.
KJVKing James Version
17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
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JPSJPS Tanakh (1917)
17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him.
18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
Questions where the Bible appears to say two different things, with the passages on each side set together.
Should we love or hate our brother?Jesus in Luke 14:26 says no one can be his disciple unless they hate father, mother, wife, children, brothers, sisters, and even their own life.
Does God approve of slavery?Genesis 9:25-27 has Noah — explicitly called a just and righteous man — pronouncing a divine curse condemning Canaan to be 'a servant of servants,' and the Tor…
How should nonbelievers be treated?Deuteronomy 13:6-10 commands the execution by stoning of any family member who entices Israel to follow other gods.
Matthew 22:39-40(v18)A second likewise is this, ‘You shall love your neighbor as yourself.’ The whole law and the prophets depend on these two commandments.”
Romans 13:9(v18)For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever…
Mark 12:31-34(v18)The second is like this, ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” The scribe said to…
Luke 10:27-37(v18)He answered, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and…
Galatians 5:14(v18)For the whole law is fulfilled in one word, in this: “You shall love your neighbor as yourself.”
Show all 43 cross-references
James 2:8(v18)However, if you fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well.
Matthew 5:43-44(v18)“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I tell you, love your enemies, bless those who…
Matthew 19:19(v18)‘Honor your father and your mother.’ And, ‘You shall love your neighbor as yourself.’ ”
Romans 12:19(v18)Don’t seek revenge yourselves, beloved, but give place to God’s wrath. For it is written, “Vengeance belongs to me; I will repay, says the…
Luke 17:3(v17)Be careful. If your brother sins against you, rebuke him. If he repents, forgive him.
1 John 2:9(v17)He who says he is in the light and hates his brother is in the darkness even until now.
1 John 2:11(v17)But he who hates his brother is in the darkness, and walks in the darkness, and doesn’t know where he is going, because the darkness has…
Proverbs 26:24-26(v17)A malicious man disguises himself with his lips, but he harbors evil in his heart. When his speech is charming, don’t believe him, for…
Proverbs 27:5-6(v17)Better is open rebuke than hidden love. The wounds of a friend are faithful, although the kisses of an enemy are profuse.
1 John 3:12-15(v17)unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his deeds were evil, and his brother’s…
Exodus 23:4-5(v18)“If you meet your enemy’s ox or his donkey going astray, you shall surely bring it back to him again. If you see the donkey of him who…
Romans 12:17(v18)Repay no one evil for evil. Respect what is honorable in the sight of all men.
Galatians 6:1(v17)Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness; looking to…
Matthew 18:15-17(v17)“If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your…
Proverbs 20:22(v18)Don’t say, “I will pay back evil.” Wait for Yahweh, and he will save you.
Ephesians 4:31(v18)Let all bitterness, wrath, anger, outcry, and slander be put away from you, with all malice.
Colossians 3:8(v18)but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth.
Ephesians 5:11(v17)Have no fellowship with the unfruitful deeds of darkness, but rather even reprove them.
Genesis 27:41(v17)Esau hated Jacob because of the blessing with which his father blessed him. Esau said in his heart, “The days of mourning for my father are…
Proverbs 9:8(v17)Don’t reprove a scoffer, lest he hate you. Reprove a wise person, and he will love you.
Matthew 19:16(v18)Behold, one came to him and said, “Good teacher, what good thing shall I do, that I may have eternal life?”
Romans 1:32(v17)who, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also approve of those…
1 Corinthians 5:2(v17)You are arrogant, and didn’t mourn instead, that he who had done this deed might be removed from among you.
1 Timothy 5:20(v17)Those who sin, reprove in the sight of all, that the rest also may be in fear.
1 Timothy 5:22(v17)Lay hands hastily on no one. Don’t be a participant in other people’s sins. Keep yourself pure.
2 Timothy 4:2(v17)preach the word; be urgent in season and out of season; reprove, rebuke, and exhort with all patience and teaching.
Hebrews 10:30(v18)For we know him who said, “Vengeance belongs to me;” says the Lord, “I will repay.” Again, “The Lord will judge his people.”
1 Peter 2:1(v18)Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking,
Deuteronomy 32:25(v18)Outside the sword will bereave, and in the rooms, terror on both young man and virgin, the nursing infant with the gray-haired man.
2 Samuel 13:22(v18)Absalom spoke to Amnon neither good nor bad; for Absalom hated Amnon, because he had forced his sister Tamar.
2 Samuel 13:28(v18)Absalom commanded his servants, saying, “Mark now, when Amnon’s heart is merry with wine; and when I tell you, ‘Strike Amnon,’ then kill…
Psalms 141:5(v17)Let the righteous strike me, it is kindness; let him reprove me, it is like oil on the head; don’t let my head refuse it; Yet my prayer is…
Romans 13:4(v18)for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn’t bear the sword in vain; for he is a…
Galatians 2:11-14(v17)But when Peter came to Antioch, I resisted him to his face, because he stood condemned. For before some people came from James, he ate with…
Titus 1:13(v17)This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith,
Titus 2:15(v17)Say these things and exhort and reprove with all authority. Let no one despise you.
2 John 1:10-11(v17)If anyone comes to you, and doesn’t bring this teaching, don’t receive him into your house, and don’t welcome him, for he who welcomes him…
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn v17Hebrew, suffer not sin upon him.
Hebrew, suffer not sin upon him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv17–18Lev 19:17 Thou shalt not hate thy brother in…
Lev 19:17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
Ver. 17. Thou shalt not hate thy brother.] Most unkindnesses that fall out among friends grow upon mistakes and misunderstandings. Now, a friendly reasoning the case, or, if need be, a godly reproof, cures both the reprover and the reproved; whereas the neglect of this duty breeds dwelling suspicions; suspicions breed a very habit of misinterpretation; this breeds a loathness to come to the light, to show the reasons af our dislike; this loathness begets a very separation in heart, which at length turns to downright hatred in heart. All which might have been better prevented by a seasonable venting our minds in a reproof or admonition.
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Thou shalt in any wise rebuke thy neighbour.] Neither is this any argument of hatred, but an office of love. Friends, as bees, are killed with the honey of flattery, but quickened with the vinegar of reproof. The eagle, though she loveth her young ones dearly, yet she pricketh and beateth them out of the nest.
And not suffer sin upon him.] But save him "with fear, pulling him out of the fire." {Jdg 1:23} Out of the fire of hell, as Jerome {a} interprets it, which sin suffered will bring him unto. Others read it thus: Lest thou suffer for his sin; which, by not opposing, thou makest to become thine own. To withstand evil in thy brother, is the best way to do him good, and thyself too. Others render it thus: Thou shalt not lift up his sin over him, as an ensign, by babbling or blazing it abroad to his just grief and disgrace; but clap a plaster of reproof upon the sore, and then, as surgeons use to do, cover it with thy hand, that the world may be never the wiser.
{a} Ex igne gehennali. - Jer.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv17–18To prevent murder, last spoken of, he forbids hatred,…
To prevent murder, last spoken of, he forbids hatred, which is the common cause, and a degree of murder, 1Jo 3:15.
Thy brother; the same with neighbour, as it follows, i.e. every man, Mat 5:44; for it is manifest that God’s law commanded them to love strangers no less than Israelites.
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If thy brother hath done thee or others any injury, thou shalt neither divulge it to others as a tale-bearer, nor hate him, and smother that hatred by sullen silence, as 2Sa 13:22, nor justify and flatter and encourage him therein; but shalt freely, and in love, not with hatred, tell him of his fault.
And not suffer sin upon him, i.e. not suffer him to lie under the guilt of any sin, which thou by rebuking of him, and thereby bringing him to true repentance, couldest in some sort free him from. But the phrase of suffering sin upon him imperfect and unusual in Scripture, and I doubt whether the Hebrew verb nasa be ever used for permitting or suffering. The words may be rendered thus, And (or so) thou shalt not bear sin for him, or for his sake; thou shalt not make thyself guilty of his sin, as thou wilt assuredly do, if thou dost not perform thy duty of rebuking him for his sin, which is a likely way, and a course appointed by God, to remove the guilt of his sin from him; and consequently, as it was his fault that he sinned and contracted guilt, so it is thy fault that his guilt continues upon him. Many things favour this sense.
1. This is the proper and usual signification of the word nasa.
2. The same words are used in this sense Lev 22:9; Num 18:32.
3. The preposition al is oft used thus, as Gen 37:8,34; Jdg 9:9; 1Ki 16:7.
4. This phrase of bearing sin, or iniquity, is constantly used in this book for being guilty and liable to punishment. And so the sense is here full and complete, and a very weighty reason here given to enforce the foregoing precept.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv17–18Thou shalt not hate thy brother in thine heart,....…
Thou shalt not hate thy brother in thine heart,.... Although no hatred may be expressed either by words or deeds, yet being in the heart is a breach of the sixth command, see Mat 5:21; and of this a man may be guilty, when he does not attempt to save the life of his neighbour, either by bearing a testimony for him, or by delivering from danger, as preserving him from drowning, from wild beasts and thieves, as in Lev 19:16; or when he does not reprove him for sin, as in the next clause, but suffers him to go on in it to his ruin, either of which by interpretation is an hatred of him:
thou shalt in any wise rebuke thy neighbour, for any sin committed by him, though secretly, yet known; which rebuke should be private, and repeated as may be found necessary, and given gently in meekness and tenderness:
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and not suffer sin upon him; unconvinced of, unrepented of and persisted in, which may prove of fatal consequence to him; and therefore to let him alone, and go on in it without telling him of it, and reproving him for it, would be so far from acting the kind and friendly part, and showing him love and respect, that it would be an evidence of hating him at heart, at least it might be strongly suspected: or, "and not bear sin for him" (a); become a partner with him in his sin, and so become liable to bear punishment for it; which is a strong reason for reproving sin, in a proper manner, lest we should be partakers of other men's sins; see Ti1 5:20.
(a) "ne feras propter eum peccatum", Tigurine version; so Sept. Syr. Ar. Targum Jonathan, Aben Ezra, Ainsworth.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv17–18Thou shalt not hate - As thou dost, in…
Thou shalt not hate - As thou dost, in effect, if thou dost not rebuke him. Thy brother - The same as thy neighbour, that is, every man. If thy brother hath done wrong, thou shalt neither divulge it to others, nor hate him, and smother that hatred by sullen silence; nor flatter him therein, but shalt freely and in love, tell him of his fault. And not suffer sin upon him - Not suffer him to lie under the guilt of any sin, which thou by rebuking him, and thereby bringing him to repentance, couldst free him from.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn v17Verse 17. Thou shalt not hate thy brother] Thou…
Verse 17. Thou shalt not hate thy brother] Thou shalt not only not do him any kind of evil, but thou shalt harbour no hatred in thy heart towards him. On the contrary, thou shalt love him as thyself, Le 19:18. Many persons suppose, from misunderstanding our Lord's words, Joh 13:34, A new commandment give I unto you, that ye love one another, c., that loving our neighbour as ourselves was first instituted under the Gospel. This verse shows the opinion to be unfounded: but to love another as Christ has loved us, i. e., to lay down our lives for each other, is certainly a new commandment we have it simply on the authority of Jesus Christ alone.
And not suffer sin upon him.] If thou see him sin, or know him to be addicted to any thing by which the safety of his soul is endangered, thou shalt mildly and affectionately reprove him, and by no means permit him to go on without counsel and advice in a way that is leading him to perdition. In a multitude of cases timely reproof has been the means of saving the soul. Speak to him privately if possible; if not, write to him in such a way that himself alone shall see it.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv17–18Lev 19:17. Thou shalt not hate — As thou…
Lev 19:17. Thou shalt not hate — As thou dost, in effect, if thou dost not rebuke him. Thy brother — The same as thy neighbour; that is, every man. If thy brother hath done wrong, thou shalt neither divulge it to others, nor hate him, and smother that hatred by sullen silence; nor flatter him therein, but shalt freely, and in love, tell him of his fault. And not suffer sin upon him — Not suffer him to lie under the guilt of any sin, which thou, by rebuking him, and thereby bringing him to repentance, couldst free him from.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn v17Not suffer sin upon him - Rather, not hear…
Not suffer sin upon him - Rather, not hear sin on his account; that is, either by bearing secret ill-will Eph 4:26, or by encouraging him to sin in withholding due rebuke Rom 1:32.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv17–18Openly, is not in the Hebrew or other versions.…
Openly, is not in the Hebrew or other versions. Instead of bearing malice at the heart, we are authorized to demand our right in a legal manner, or to correct in a fraternal matter, the person who may have injured us, lest we incur sin for our neglect, and the offender continue impenitent. Jesus Christ instructs us to do this with as little disturbance as possible, Matthew xviii. 15. Yet public sins must undergo a public correction, 1 Timothy v. 20. (St. Augustine, ser. 82.) Love should regulate our complaints. (St. Augustine, q. 70.)
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).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv17–18thou shalt in any wise rebuke thy neighbour--Instead of…
thou shalt in any wise rebuke thy neighbour--Instead of cherishing latent feelings of malice or meditating purposes of revenge against a person who has committed an insult or injury against them, God's people were taught to remonstrate with the offender and endeavor, by calm and kindly reason, to bring him to a sense of his fault.
not suffer sin upon him--literally, "that ye may not participate in his sin."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv17–1817. Not hate thy brother — As in our…
17. Not hate thy brother — As in our Lord’s Sermon on the Mount, the evil of human action is traced back to the heart, the state of the will and the affections, and the command is laid upon the very dispositions and thoughts. Hence it is not correct to say that the law of Moses demands only the opus operatum, an outward conformity to the law, not an inward principle; legality and not morality. It enjoins right dispositions of heart, Deu_6:5, and forbids wrong ones, Exo_20:17.
Rebuke — Admonish frankly, telling him what he had against him, according to the gospel rule. Mat_18:15-17.
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Not suffer sin upon him — Knobel interprets this as atoning or suffering for a sin on his account. Keil says, “Not to load a sin upon himself.” Both may be combined in the idea that the injured party is not to incur sin, either by bearing secret ill-will or by encouraging the wrong-doer by his silence. See Num_9:13, note.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn v1717, 18. Against hatred and vengeance; instead of cherishing…
17, 18. Against hatred and vengeance; instead of cherishing hatred, rebuke thy neighbour (i.e. point out his fault), and persist in so doing (thou shalt surely), e.g. as in the case mentioned in Mat_18:15 f.; in so doing thou wilt not ‘bear sin because of him.’ The command to love thy neighbour as thyself is quoted in the N.T., Mat_19:19; as the second great commandment, Mat_22:39; Mar_12:31; also Luk_10:27; Rom_13:9; Gal_5:14; the royal law, Jas_2:8. These commands here, however, are confined in thought to fellow-Israelites. Even Lev_19:34 extends only to the ‘stranger’ who worshipped Israel’s God. The universal application of the word ‘neighbour’ came first in our Lord’s teaching.
In Lev_19:9-18 the laws are arranged in groups of two or three verses, each terminated by the phrase, ‘I am the Lord (your God).’ Each group contains either a complete pentad, or what seems to be the remains of a probable pentad. The laws, except in Lev_19:11-12, are on the whole in the 2nd pers. sing. Some of them are repeated elsewhere in this collection, e.g. part of Lev_19:5-8 in Lev_22:29 f., Lev_19:9-10 in Lev_23:22, Lev_19:4 in Lev_26:1, Lev_19:3 in Lev_19:30 and Lev_26:2. The precepts in Lev_19:3-4 are analogous to those in the first part of the Decalogue, and those in Lev_19:11-18 to those in the second part, though Lev_19:12 is parallel to the third commandment. Several commentators are of opinion that the order of thought of the Decalogue can be traced here, but see p. 107.
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.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv17–18(17) Shalt not hate thy brother in thine heart.—From…
(17) Shalt not hate thy brother in thine heart.—From the outward acts denounced in the preceding verse, the legislator now passes to inward feelings. Whatever wrong our neighbour has inflicted upon us, we are not to harbour hatred against him.
Thou shalt in any wise rebuke.—Better, thou shalt by all means, or thou shalt freely rebuke him. If he has done wrong he is to be reproved, and the wrong is to be brought home to him by expostulation. In illustration of this precept the Jewish canonists remark, “when any man sinneth against another he must not inwardly hate him and keep silence, as it is said of the wicked, ‘And Absalom spake unto his brother Amnon neither good nor bad, for Absalom hated Amnon’ (2Sa_13:22); but he is commanded to make it known unto him, and to say, ‘Why hast thou done thus unto me?’” Similar is the admonition of Christ, “If thy brother sin against thee rebuke him, and if he repent forgive him” (Luk_17:3).
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And not suffer sin upon him.—Better so that thou bear not sin on his account. That is, by not reproving him, but harbouring inward hatred towards the offender, we not only become partakers of his offence, but incur the sin of bearing secret ill-will (Rom_1:32; Eph_4:26; 1Ti_5:20; 1Ti_5:22). According to the spiritual authorities during the second Temple, however, this clause denotes, “but thou shalt bear no sin by reason of it,” as the Authorised Version translates this phrase in Num_18:32; that is, “execute the duty of reproof in such a manner that thou dost not incur sin by it,” which they explain in the following manner: “Even if the reproof is ineffectual the first time, it must be repeated over and over again, but the rebuker must desist as soon as he sees blushes on the offender’s face, for it shows that the reproofs have made an impression. Every step taken by the one who reproves, after the offender has thus indicated by his countenance that he realises the offence, is an unnecessary humiliation, and hence brings sin upon him who rebukes by reason of it.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv17–18On the one side we are not to hate…
On the one side we are not to hate our brother in our heart, whatever wrongs he may commit; but on the other side, we are in any wise to rebuke our neighbour for his wrong doing. So our Lord teaches, "if thy brother trespass against thee, rebuke him"; (Luk_17:3) and he appoints a solemn mode of procedure, by which this fraternal rebuke is to be conveyed in his Church: "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church; but if he neglect to hear the Church, let him be unto thee as a heathen man and a publican". (Mat_18:15-17) Therefore St. Paul warns his delegates, Timothy and Titus, "Them that sin rebuke before all". (1Ti_5:20) "Reprove, rebuke". (2Ti_4:2) "Rebuke them sharply". (Tit_1:13) "Rebuke with all authority". (Tit_2:15) By withholding reproof in a bitter spirit, or from a feeling of cowardice, we may become partakers of other men"s sins. Whoever fails to rebuke his neighbour when he ought to do so, bears sin on his account (the more correct and less ambiguous rendering of the words translated in the Authorized Version, suffer sin upon him. (cf. Num_18:22, Num_18:32) God"s people are their brothers" keepers. (Gen_4:9)
Vers. 17, 18. Love its root and its fruit.
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Two things lend a special interest to this passage.
1. It was twice quoted by our Lord. (Mat_19:19 and Mat_22:39)
2. It shows us the Law as closer to the gospel than we are apt to think; it proves that, under the old dispensation, God was not satisfied with a mere mechanical propriety of behaviour, that he demanded rightness of feeling as well as correctness of conduct. We have
I THE BROAD PRINCIPLE OF GOD"S REQUIREMENT. Man is to "love his neighbour as himself" (verse 18). No man, indeed, can
(1) give as much time and thought to each of his neighbours as he does to himself, and no man
(2) is so responsible for the state of others" hearts and the rectitude of their lives as he is for his own. But every man can and should, by power of imagination and sympathy, put himself in his brother"s place; be as anxious to avoid doing injury to another as he would be unwilling to receive injury from another; and be as desirous of doing good to his neighbour who is in need as he would be eager to receive help from him if he himself were in distress. This is the essence of the "golden rule". (Mat_7:12)
II THE ROOT FROM WHICH THIS FEELING WILL SPRING. How can we do this? it will be asked. How can we be interested in the uninteresting; love the unamiable; go out in warm affection toward those who have in them so much that is repulsive? The answer is here, "I am the Lord." We must look at all men in their relation to God.
1. God is interested, Christ is interested in the worst of men, is seeking to save and raise them; do we not care for those for whom he cares so much?
2. They are all God"s children; it may be his prodigal children, living in the far country, but still his sons and daughters, over whom he yearns.
3. The most unlovely of men are those for whom our Saviour bled, agonized, died. Can we be indifferent to them?
4. They were once not far from the kingdom, and may yet be holy citizens of the kingdom of God. When we look at our fellow-men in the light of their relation to God, to Jesus Christ, we can see that in them which shines through all that is repelling, and which attracts us to their side that we may win and bless them.
III THE FRUITS WHICH HOLY LOVE WILL BEAR. There are two suggested in the text.
1. Forbearance; "not hating our brother in our heart," "not avenging or bearing any grudge against" him. Without the restraints and impulses of piety we are under irresistible temptation to do this. Unreasonable dislike on our brother"s part, injustice, ingratitude, unkindness, inconsiderateness, features of character which are antipathetic to our own, these things and such things as these are provocative of ill will, dislike, enmity, resentment, even revenge on our part. But if we remember and realize our brother"s relation to the common Father and Saviour, we shall rise to the noble height of forbearance; we shall have the love which "beareth all things, believeth all things, hopeth all things, endureth all things". (1Co_13:7)
2. Restoration by remonstrance, Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him." Instead of nursing and nourishing our indignation, allowing our brother to go on in the wrong, and permitting ourselves to become resentful as well as indignant, we shall offer the remonstrance of affection; we shall "reprove, rebuke, exhort with all longsuffering". (2Ti_4:2) We shall try to win our brother back to that path of truth or righteousness which he has forsaken; so shall we "gain our brother", (Mat_18:15) instead of "suffering sin upon him." This is the conquest of love, the crown of charity. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv17–18Thou shalt in any wise rebuke thy brother.
Lev_19:17
Thou shalt in any wise rebuke thy brother.
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Am I my brothers keeper
I. The ill-conduct of a neighbour demands a personal rebuke.
1. This injunction supposes cognisance of anothers actions. Man was made for society, and its value consists greatly in taking an affectionate interest in those about us.
2. It is often easier for a bystander to detect a fault than for the one actively concerned in the deed. Our friend may be in ignorance of his guilt, and a word of reproof may open his eyes. What we imagined way done with intent may prove to have been thoughtlessly wrought.
3. The text inculcates what is acknowledged to be a hard duty, one which most are willing to relegate to others. We may fear some cutting retort, Who made thee a judge over us? We know that our neighbours vanity may be wounded, and he may inflict some blow in return. Perhaps the duty is most difficult when the wrong has been perpetrated upon ourselves. Pride urges us to keep silence, and we nourish a sentiment of undeserved injury which rather flatters our conception of ourselves. Yet Jesus Christ re-enforced the law.
4. Regard for God demands the observance of the text. Every transgression is sin against Him.
5. The welfare of our neighbour requires it.
II. To rebuke a neighbour is the surest method to prevent our hating him for his evil action.
1. Hatred proceeds from the perception of something repugnant to our feelings, and, in the case supposed, of something that is distasteful to our moral sentiments. An outrage upon good taste is committed--a deed that is offensive to our judgment of what is congruous to the relationship and circumstances under consideration. This just resentment will be soothed by the recantation and improvement of the transgressor consequent on the reproof administered. We learn to distinguish between the sinner and the sin.
2. Our perception of wrong is clearer and more intense when the injury is done to ourselves, and the hatred threatens to become stronger. The picture is directed towards ourselves, and we get a good front view of it. It is the more necessary, therefore, to take steps to abate ensuing enmity. We shall relieve our burdened breasts by expressing our sense of the unrighteousness of our neighbours behaviour, the utterance of resentment being a sentence of condemnation that satisfies to a certain extent our love of justice. Holy indignation will have been vented, and to that degree appeased.
3. On the other hand, the repression of reproof aggravates hatred. The concealment of our knowledge genders a sore that spreads till our every sight and thought of the man is one of utter dislike. By the sin of a brother we ourselves are thus betrayed into dire sin against the very purport of the Decalogue. We do not love, but hate our neighbour, and he that hateth his brother is a murderer. Whereas if he hear thee, thou hast gained thy brother. Thy reproof may be an excellent oil, which shall not break his head.
III. The reproof will discharge us from all guilt of tacit participation in our neighbours sin. The marginal rendering is preferable, that thou bear not sin for him or on his account. To witness a crime and not make an endeavour to stop it is to be an abettor of it. (S. R. Aldridge, B. A.)
On reproving sin in others
I. The Christian duty of reproving sin in others.
1. Duty to God.
(1) Filial relation.
(2) Desire for Divine glory.
(3) Conformity to mind of God.
Now from these three principles arises the duty of the Christian to reprove sin in his brother, for he may say, I cannot sincerely love God if I do not aim to please Him; I cannot be a child of God and suffer sin in my brother; I cannot be conformed to the example of Christ without aiming to counteract sin; I cannot but aim to destroy all that is opposed to the mind and will of God, and that is contrary to His glory. Here are three principles, then, to guide us, better than any especial rule. If it be asked, Shall I do good? or, How shall I do it? or, Will it be prudent to do it now? or, May not others do it better than I?--to all these inquiries the Christian may present these three principles as an answer. The God I love is displeased by sin; He is insulted--He is dishonoured.
2. Duty to neighbour. Love him as self. No outward act of what is called good fellowship, no degree of goodwill or social intercourse can possibly make up for neglect of the soul. Now the exhortation in the text comes enforced by our duty to our neighbour. For what is it which is most injurious to our brother? It is sin. And shall I suffer sin on him? I should grieve, if I were to see him on the brink of a precipice or surrounded with devouring flames; if I saw that in his bosom was concealed a venomous serpent, or that he was about to lift a cup of deadly poison to his lips! And how, then, shall I suffer sin upon my brother?
II. The difficulties in the way of discharging this duty.
1. There are a number of circumstantial difficulties, but these I shall not dwell upon here.
2. The chief difficulties are in the heart of the Christian himself.
(1) The first which I shall mention, and that which will strike all, is the fear of man. This arises from--
(a) The weakness of religious principle;
(b) The strength of corruption.
(2) The love of approbation. That which is so unequivocally required by the Scriptures is too frequently disliked by the Christian, because he knows that it will bring on him a portion of contempt.
(3) The slight views we take of sin add to the difficulty. And what can prove our fallen state more than this? Oh, if we viewed sin aright, how active should we be!
(4) It is difficult, because to reprove sin requires peculiar qualifications. It requires great faithfulness. If you rebuke sin slightly, it will lead the sinner to suppose that you think slightly of it, and that may lead him to think slightly of it too. If you reprove without fidelity, you do no good. And yet joined with this must be much meekness. There must be that humble, retiring meekness which becomes a man; it is not God, it is not angels rebuking sin, but man--man rebuking, who needs to be rebuked--man who has sinned reproving man who has sinned. He who reproves, therefore, must do it with meekness, saying, Who hath made me to differ? There must be also authority. We must not speak slightingly, but as ambassadors of Heaven--as men speaking in the voice of God. But with this authority there must be humility; this must not be forgotten. There must be much zeal, and this zeal must be united with knowledge and judgment. Conclusion: The question may, perhaps, he asked,Am I called upon to reprove sill at all times, and in reference to every man? I think the principles I have laid down will furnish an answer to this question. Let us ask, Will it tend to advance the Divine glory and to promote the welfare of man? and we shall not then need any further inquiries. There may be cases--I can conceive of some such--when reproof should not be administered; there may be cases in which our neighbour should be drawn, and not driven. Yet the language of the text is positive: Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. In answer to the question, Is sin to be reproved at all times? I would say unquestionably not. There are times when a look will do much more than a word; there are seasons when a marked silence will do unquestionably more good than any exhortation; there are cases, also, when lightness and levity so prevail as to counteract the effect of any kind of reproof. (R. W. Sibthorp, B. D.)
Brotherly admonition
I. What brotherly reproof or correction is. It is an act of love and charity, whereby we endeavour to reduce our offending brother to repentance and reformation.
1. By words. Remonstrating to them the greatness of their sin; the scandal which they give to others, either by encouraging or saddening them; the reproach which they bring upon religion; and the danger which they bring upon their own souls.
2. Where words have proved ineffectual, we may try how deeds can prevail--prevail, I say, either to deliver them, or, at least, to deliver thine own soul from death.
(1) If they be our inferiors, over whom we have authority, either as magistrates, or parents, or the like, we ought, when admonition is fruitless, to reprove them by correction and punishment. If they will not hear they must feel rebuke. This discipline, if it be seasonably and prudently used, is so far from being any act of cruelty that it is an act of the greatest charity that can be, both to them and to others.
(2) If they be our equals, over whom we have no jurisdiction nor coercive power, we are then to rebuke them, if they continue obstinate after Christian admonition, by withdrawing ourselves from all necessary converse with them--not so as to deny them the offices of courtesy and our charitable assistance to promote their temporal good, but to break off all intimacy with them, not to make such dissolute persons our chosen companions (2Th_3:6).
And to these two things are necessarily previous and antecedent--
1. Instruction and conviction. Could we but skilfully convince our brother by representing the odiousness of such and such sins, to which we know he is addicted, possibly we might spare ourselves in that which is the most ungrateful part of this work--I mean personal reflection, and leave it to his own conscience to reprove himself, and to apply it home with Thou art the man. And--
2. It is necessary that we watch over our brother, not so as to be insidious spies upon him, officiously to pry into his actions, and busily to concern ourselves in all he doth.
(1) We ought so to watch over our brother as to give him timely caution if we see him in any danger through temptation or passion, and to admonish him to stand upon his guard, to recollect himself and beware he be not surprised or injured by such an approaching sin.
(2) If we have observed any miscarriages in him, we are to watch the best seasons and all the fittest circumstances in which to remind him of it, that so our reproof may be well accepted and become effectual.
II. But indeed, which is the second thing, it is not so hard a matter to know what it is as it is difficult conscientiously and faithfully to practise it
1. Many are afraid to reprove sin, lest they should incur displeasure, weaken their secular interest, ruin their dependencies, and bring some mischief upon themselves by exasperating the offenders against them. But these are poor, low, carnal considerations. Where matter of duty is in question, it is very necessary for every Christian to be of an undaunted courage and resolution.
2. Others, again, are ashamed to reprove sin. And whereas many profligate wretches glory in their shame, these, on the contrary, are ashamed of that which would be their glory. Either they doubt they shall be thought but troublesome and hypocritical inter-meddlers, or else, possibly, being conscious to themselves of many miscarriages, they suspect their reproofs will be upbraidingly retorted upon themselves; and so, by reproving the faults of others, they shall but give an occasion to have their own ripped up and exposed, and so they think it the safer way to say nothing.
III. It is a most necessary duty. The greatest good you can do in the world is to pluck up these briars and thorns with which it is overgrown.
IV. I shall give you some brief rules and directions when you ought to reprove, and how you ought to manage your reproofs, so as they may be most beneficial to your brother. And some of them shall be negatives, and others shall be positives.
1. For the negative rules take these that follow.
(1) I ought not to reprove my brother if I have no certain knowledge of his offence.
(2) It is not necessary to reprove where I have reason to conclude that others, of more prudence and interest in the party, either have already or will more effectually perform it.
(3) We ought not to give sharp reproofs for small offences.
(4) We are not to reprove those whom we have reason to believe are such desperate wretches that our reproofs would but exasperate them to sin the more for a reproof.
2. Let us now proceed to lay down some positive rules and directions for the right managing of our reproofs. And here--
(1) If thou wouldst reprove with success, observe right circumstances of time and place. And let the one be as opportune, and the other as private, as thou canst. Now, usually, it is no fit season for reproof--
(a) Presently, as soon as the sin is committed; for then the heat is not over, nor the uproar of the passions and affections appeased. In all likelihood a reproof as yet would but irritate. Nor yet--
(b) Is a time of mirth and joy fit for reproof; for that will look like a piece of envy, as if we were malicious at their prosperity, and therefore studied to cast in somewhat that might disturb them, and so they will be apt to interpret it. Nor--
(c) Is a time of exceeding great sadness and sorrow a proper season for reproof; for this will look like hostility and hatred, as if we designed utterly to overwhelm and dispatch them. But the fittest opportunity for this duty is when they are most calm, their passions hushed, and their reason (with which you are to deal) again reseated upon its throne.
(2) If thou wouldst have thy reproofs successful, reprove with all gentleness and meekness, without giving any railing or reviling terms.
(3) Though our reproofs must be meek and gentle, yet must they be quick and vivacious also; for as charity requires the one, so doth zeal the other, and the best and most equal temper is rightly to mix these two, that at once we may show meekness to his person (For the wrath of man worketh not the righteousness of God, Jam_1:20) and sharpness against his sin (for a remiss reprover will make but a slow penitent).
(4) Let all thy reproofs be given as secretly and privately as possibly thou canst, otherwise thou wilt seem not so much to aim at thy brothers reformation as at his shame and confusion.
(5) Reprove not one who is greatly thy superior, unless it be at a respectful distance. Towards such we must not use downright and blunt rebukes, but rather insinuate things into them with address and artifice.
(6) If thou wouldst hard thy reproofs effectual, especially beware that thou thyself art not guilty of those sins which thou reprovest in another.
V. Some MOTIVES which may quicken you to the conscientious discharge of this duty. And here, next to the express command of Almighty God, whose authority alone ought to prevail against all the difficulties which we either find or fancy in the way of obedience thereunto, consider the great benefit which may redound both to the reprover and reproved.
1. To the reprover.
(1) Thou shalt hereby provide thyself a friend who may take the same liberty to reprove thee when it shall be needful and for thy great good.
(2) Thou wilt hereby entitle thyself to that great and precious promise (Dan_12:3).
(3) Thou shalt increase thy own graces and comforts more than possibly thou couldst do by separating thyself from them. Thy graces will be more confirmed, because reproving of others will engage thee to a greater watchfulness over thyself. Thy comforts also will be increased, because a conscientious discharge of this duty will be to thee a great evidence of the integrity and sincerity of thy heart.
2. The practice of this duty will be greatly profitable unto him that is reproved. How knowest thou but it may be a means to turn him from his iniquity? and so thou shalt prevent a multitude of sins and save a soul from death (Jam_5:20). (Bp. E. Hopkins.)
The duty of brotherly admonition or reproof
I. Explain the duty. We are members one of another. Then I may not act with a view to myself alone. If there be thus an obligation on me, from the very fact of my creation, to have reference in all which I do to the benefit of my brethren, how am I to shift off from myself the duty of brotherly admonition or reproof? If I see that a brother or neighbour is pursuing a course which is likely to provoke Gods wrath, and must issue in ruin, then it can be no matter of option with me; I must be altogether and grievously at fault if I suffer sin upon him, and do not strive to bring him to repentance and amendment. It is bound on us that we do this by word, seeking to set faithfully before the offender the bitter consequences of his offence-invoking him by his hopes and his fears that he turn away from evil. The righteous have not protested against wickedness by boldly separating themselves from it. They have denounced heresy and impiety, but they have not been sufficiently diligent in digging the gulf or throwing up the rampart between themselves and those whom they profess to rebuke.
II. State rules and motives.
1. There must be a diligent and prayerful observation of both the relative and the absolute circumstances of the offending party, so that we may decide whether the interference is likely to be spurned as an unwarrantable intrusion or provoke to additional sin.
2. Supposing that neither of these results be likely to follow, and supposing the offending party is one who, if I reproach, he may probably be advantaged by reproof, then we give, as a second rule, that an exact proportion should be preserved between the offence committed and the rebuke which it receives. It is very easy, but, at the same time, infinitely removed from all that is Christian, to upbraid the shiner in place of rebuking the sin. Whereas, if we would act up to the spirit of our text, the rebuke should never part from our lips which has not the double object of love for the offender and hatred of the offence. The brotherly correction, which alone can be expected to work its way to the heart, must bear upon itself the evident marks of having been dictated by genuine affection.
3. The reproof should be given privately rather than publicly.
4. If you hope that your admonition may carry any weight, take heed that you be not yourself chargeable with the fault that you reprove in another. The force of example is vastly greater than that of words, and the reproof which rebounds on itself leaves no permanent impression on the rock against which it was thrown.
5. These are simple rules, which you may all understand and apply. Their motives are so involved in them that it is unnecessary to multiply reasons urging to the duty under review. Enough for us to know that he who neglects the duty suffers sin on his brother; enough for us to be assured that they who turn many to righteousness shall shine as stars for ever and ever. And equipped with the fear of partaking in the guilt which we do not rebuke, and with the hope of securing the glories of those who turn souls to the Lord, we have all which can brace us up to the vigorous effort of checking the rule and progress of impiety. (H. Melvill, B. D.)
The duty of reproving our neighbour
I. What duty is enjoined, and what should be rebuked.
1. TO tell any one of his fault, Thou shalt not suffer sin upon him. Sin, therefore, is the thing we are called to reprove, or rather him that commits sin. Do all we can to convince him of his fault, and lead him in the right way.
2. Love requires that we should also warn him of error, which would naturally lead to sin.
3. Avoid reproving for anything that is disputable.
II. Who they are we are called to reprove.
1. There are some sinners we are forbidden to rebuke. Cast not your pearls before swine.
2. Our neighbour is every child of man, all that have souls to be saved.
3. The reproving is not to be done in the same degree to every one. First, it is particularly done to our parents, if needing it; then to brothers and sisters; then to relatives; then to our servants; to our fellow-citizens; members of the same religious society; watch over each other that we may not suffer sin upon our brother. To neglect this is to hate our brother in our heart; and he that hateth his brother is a murderer. It imperils our own salvation to neglect this duty.
III. What spirit and manner should mark our performance of this duty.
1. There is considerable difficulty in doing it aright. Although some are specially qualified to do it by grace, and skilful by practice. But, though difficult, we must do it; and God will aid us.
2. How most effectual? When done in the spirit of love, of tender goodwill fur our neighbour, as for one who is the son of our common Father, as for one for whom Christ died, that he might be a partaker of salvation.
3. Yet speak in the spirit of humility. Not think of yourself more highly than you ought to think. Not feeling or showing the least contempt of those whom you reprove; disclaiming all self-superiority; owning the good there is in him.
4. In the spirit of meekness. For the wrath of man worketh not the righteousness of God. Anger begets anger, not holiness.
5. Put no trust in yourself; in your wisdom or abilities; speak in the spirit of prayer.
6. And as for the outward manner, as well as the spirit, in which it should be done; let there be a frank outspokenness, a plain and artless declaration of disinterested love. It will pierce like lightning.
7. With great seriousness, showing that you are really in earnest. A ludicrous reproof makes little impression, or is taken ill.
8. Yet there are exceptions when a little well-placed raillery will pierce deeper than solid argument. Answer a fool according to his folly, lest he be wise in his own eyes.
9. Adapt the manner to the occasion. By few or many words as the situation determines; or by no words at all, but a look, a gesture, a sigh. Such silent reproof may be attended by the power of God.
10. Watch for a fair occasion. A word spoken in season, how good it is. Catch the time when his mind is soft and mild.
11. But should a man be left alone when intoxicated? I dare not say so; for instances are forthcoming of a reproof then having had good effects. Despise not the poor drunkard. Many of them are self-condemned, but they despair. He that tells a man there is no help for him is a liar from the beginning. Behold the Lamb of God that taketh away the sins of the world.
12. You that are diligent in this labour of love be not discouraged. You have need of patience. (John Wesley, M. A.)
Brotherly reproof
Can a physician show his love better than by telling his patient his disease, and declaring unto him the means whereby to cure it? Can a man, meeting his brother wandering out of his way in hills and dales, in woods and wildernesses, show his love better unto him than by bringing him into the way, and laying his error before his face? So that no man can give a sounder testimony of his sincere heart and unfeigned love toward his brother than by dealing plainly with him when he walketh not uprightly. For a friend is unto the soul as physic unto the body, and the admonishing of our brother is as the director of a traveller. Let us therefore suffer the word of exhortation. Knowing that such as are out of order must be admonished, the feeble-minded must be comforted, the weak must be strengthened, the evil must be reproved, the obstinate must be terrified and threatened. And let us not fret and rage against our brethren when we are checked and controlled for our sins. It is a sign we are persuaded and resolved to continue in our sins when we cannot abide to be reproved, but are ready to say with Ahab: Hast thou found me, O mine enemy? The Word of God is good to him that walketh uprightly; and we shall find in the end, that open rebuke is better than secret love; yea, that the wounds of a lover are faithful, and the kisses of an enemy are pleasant. (W. Attersoll.)
Gentleness in reproof
It is written of Andrew Fuller that he could rarely be faithful without being severe; and, in giving reproof, he was often betrayed into intemperate zeal. Once, at a meeting of ministers, he took occasion to correct an erroneous opinion delivered by one of his brethren, and he laid on his censure so heavily that Ryland called out vehemently, in his own peculiar tone of voice, Brother Fuller! Brother Fuller! you can never admonish a mistaken friend but you must take up a sledge-hammer and knock his brains out. Gentleness and affection should be evident in all our remonstrances; if nail be dipped in oil it will drive the more readily. There is a medium in our vehemence which discretion will readily suggest: we must not drown a child in washing it, nor cut off a mans foot to cure a corn. (C. H. Spurgeon.)
A successful reprover
Instead of a long enumeration of the qualities required in a successful reprover, we instance the case of Dr. Waugh. At one of the half-yearly examinations at the Protestant Dissenters Grammar School, Mill Hill, the headmaster informed the examiners that he had been exceedingly tried by the misconduct and perverseness of a boy who had done something very wrong, and who, though he acknowledged the fact, could not be brought to acknowledge the magnitude of the offence. The examiners were requested to expostulate with the boy, and try if he could be brought to feel and deplore it. Dr. Waugh was solicited to undertake the task, and the boy was, in consequence, brought before him. How long have you been in the school, my boy? asked the doctor. Four months, sir. When did you hear from your father last? My fathers dead, sir. Ah! alas the day! tis a great loss--a great loss, that of a father; but God can make it up to you, by giving you a tender, affectionate mother. On this the boy, who had previously seemed as hard as a flint, began to soften. The doctor proceeded: Well, laddie, where is your mother? On her vow-age home from India, sir. Ay I good news for you, my boy. Do you love your mother? Yes, sir. And do you expect to see her soon? Yes, sir. Do you think she loves you? Yes, sir, I am sure of it. Then think, my dear laddie, think of her feelings when she comes home, and finds that, instead of your being in favour with every one, you are in such deep disgrace as to run the risk of expulsion, and yet are too hardened to acknowledge that you have done wrong. Winna ye break your poor mothers heart, think ye? Just think o that, my lad. The little culprit burst into a flood of tears, acknowledged his fault, and promised amendment. (C. H. Spurgeon.)
Reproving a swearer
I will give you an instance of how you ought to reprove the swearer, which I know to be true. It was by a friend of mine, and I dont mind telling you his name. He was a clergyman, now dead; he wrote some very valuable books; his name was Benjamin Field. He was staying at a Brighton boarding-house. At dinner, at the boarding-house, a young officer in the army swore. At the dinner-table Mr. Field took no notice at all. He waited his opportunity. In the evening, when Mr. Field came in from his walk, he found this young man alone in the drawing-room. He said to him, Sir, you hurt my feelings very much at dinner. The young gentleman said, Did I? I am exceedingly sorry. I dont know what you refer to. Did I speak of a friend of yours in a way you did not like? That is exactly what you did, Mr. Field replied. You spoke of my greatest Friend in a way I did not like at all. You swore. And God is my greatest Friend. And you spoke of my greatest Friend in a way that pained me very much, and pained Him. Mr. Field talked to this young man a great deal; and he asked Mr. Field, before he left the room, to pray that God would forgive him, and he did so; and every day, while Mr. Field stayed at Brighton, he went up to that young mans bedroom in the morning of the day, and prayed with him. That was the way to reprove him. The result was, I believe, that young man was converted, turned to God by Mr. Field reproving him for swearing. (J. Vaughan.)
Reproof a Christian duty
Who is so kind and gentle as the surgeon with his knife? He that is to be cut cries, but cut he is; he that is to be cauterised cries, but cauterised he is. This is not cruelty: on no account let that surgeons treatment be called cruelty. Cruel he is against the wounded part, that the patient may be cured; for if the wound be softly dealt with, the man is lost. Thus, then, I would advise that we love our brethren howsoever they may have sinned against us: that we let not affection toward them depart out of our hearts; and that, when need is, we exercise discipline toward them, lest by relaxation of discipline wickedness increase. (St. Augustine.)
Reproof hindered by consciousness of personal imperfection
A person who objects to tell a friend of his faults because he has faults of his own acts as a surgeon would who should refuse to dress another persons wounds because he had a dangerous one himself. (R. Cecil.)
Meekness in reproving
A parishioner, notoriously culpable for his inadequate discharge of certain official duties, received a private remonstrance from his pastor, Dean Alford, the force of which he attempted to evade by angrily retorting with a charge of negligence. In the course of the day the following was sent to him by the vicar: Regarding my own pastoral deficiencies, I heartily thank you. I am deeply aware that I am not sufficient for these things, and only wish my place were better filled. At the same time the deficiencies of one man do not excuse another. Let us both strive, and pray that we may be found diligent in our business, fervent in spirit, serving the Lord our God, and do our best to live in charity and peace with one another, and with all men.
Believe me, your affectionate minister and friend, Henry Alford.
Firmness in rebuke
When John Coleridge Patteson was at, Eton he was secretary of the cricket eleven. The boys of the cricket and beat clubs had an annual dinner at the hotel at Slough. On these occasions songs of a low moral tone were sometimes sung. Patteson gave notice beforehand that he would not tolerate this, and one of the lads having begun such a song, and no notice being taken of his immediate remonstrance, he rose and left the dinnertable, a few others doing the same. He followed up this protest with an intimation that he must leave the club unless an apology were made; and his firmness gained the point and secured a condemnation of the abuse.
Beneficial rebuke
A most profane swearer in the Royal Engineers was remonstrated with by Sergeant Marjouram in New Zealand. He was disposed to be angry with his reprover, but the latter said to him: Well, if I were to get behind your back and now and then give you a gentle push down the road to hell, I suppose you would think me a better friend than you do now for warning you before it be too late. The mans face quivered with emotion, and he rushed from the place He soon returned however and exclaimed to his companions: Ill tell you what, chaps--Im not going to lead this sort of life any longer, and to-morrow I shall begin a change: Formerly the majority of his words were oaths, but from that day to the time of recording the incident, Marjouram did not hear him use one.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v17Do not hate your brother in your heart
Do not hate your brother in your heart
Continually hating a person is spoken of as if it were hating a person in the heart. AT: "Do not continually hate your brother" (See: Metaphor)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv17–1819:17 for any of your relatives: The Hebrew term…
19:17 for any of your relatives: The Hebrew term can refer to any fellow Israelite; all Israel was considered one family (cp. 1 Jn 3:15). • Confront people directly: Love does not mean closing one’s eyes to wrong; reproof can help a person change.
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On v17 Hebrew, suffer not sin upon him.
Hebrew, suffer not sin upon him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–18 Lev 19:17 Thou shalt not hate thy brother in…
Lev 19:17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
Ver. 17. Thou shalt not hate thy brother.] Most unkindnesses that fall out among friends grow upon mistakes and misunderstandings. Now, a friendly reasoning the case, or, if need be, a godly reproof, cures both the reprover and the reproved; whereas the neglect of this duty breeds dwelling suspicions; suspicions breed a very habit of misinterpretation; this breeds a loathness to come to the light, to show the reasons af our dislike; this loathness begets a very separation in heart, which at length turns to downright hatred in heart. All which might have been better prevented by a seasonable venting our minds in a reproof or admonition.
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Thou shalt in any wise rebuke thy neighbour.] Neither is this any argument of hatred, but an office of love. Friends, as bees, are killed with the honey of flattery, but quickened with the vinegar of reproof. The eagle, though she loveth her young ones dearly, yet she pricketh and beateth them out of the nest.
And not suffer sin upon him.] But save him "with fear, pulling him out of the fire." {Jdg 1:23} Out of the fire of hell, as Jerome {a} interprets it, which sin suffered will bring him unto. Others read it thus: Lest thou suffer for his sin; which, by not opposing, thou makest to become thine own. To withstand evil in thy brother, is the best way to do him good, and thyself too. Others render it thus: Thou shalt not lift up his sin over him, as an ensign, by babbling or blazing it abroad to his just grief and disgrace; but clap a plaster of reproof upon the sore, and then, as surgeons use to do, cover it with thy hand, that the world may be never the wiser.
{a} Ex igne gehennali. - Jer.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17–18 To prevent murder, last spoken of, he forbids hatred,…
To prevent murder, last spoken of, he forbids hatred, which is the common cause, and a degree of murder, 1Jo 3:15.
Thy brother; the same with neighbour, as it follows, i.e. every man, Mat 5:44; for it is manifest that God’s law commanded them to love strangers no less than Israelites.
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If thy brother hath done thee or others any injury, thou shalt neither divulge it to others as a tale-bearer, nor hate him, and smother that hatred by sullen silence, as 2Sa 13:22, nor justify and flatter and encourage him therein; but shalt freely, and in love, not with hatred, tell him of his fault.
And not suffer sin upon him, i.e. not suffer him to lie under the guilt of any sin, which thou by rebuking of him, and thereby bringing him to true repentance, couldest in some sort free him from. But the phrase of suffering sin upon him imperfect and unusual in Scripture, and I doubt whether the Hebrew verb nasa be ever used for permitting or suffering. The words may be rendered thus, And (or so) thou shalt not bear sin for him, or for his sake; thou shalt not make thyself guilty of his sin, as thou wilt assuredly do, if thou dost not perform thy duty of rebuking him for his sin, which is a likely way, and a course appointed by God, to remove the guilt of his sin from him; and consequently, as it was his fault that he sinned and contracted guilt, so it is thy fault that his guilt continues upon him. Many things favour this sense.
1. This is the proper and usual signification of the word nasa.
2. The same words are used in this sense Lev 22:9; Num 18:32.
3. The preposition al is oft used thus, as Gen 37:8,34; Jdg 9:9; 1Ki 16:7.
4. This phrase of bearing sin, or iniquity, is constantly used in this book for being guilty and liable to punishment. And so the sense is here full and complete, and a very weighty reason here given to enforce the foregoing precept.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv17–18 Thou shalt not hate thy brother in thine heart,....…
Thou shalt not hate thy brother in thine heart,.... Although no hatred may be expressed either by words or deeds, yet being in the heart is a breach of the sixth command, see Mat 5:21; and of this a man may be guilty, when he does not attempt to save the life of his neighbour, either by bearing a testimony for him, or by delivering from danger, as preserving him from drowning, from wild beasts and thieves, as in Lev 19:16; or when he does not reprove him for sin, as in the next clause, but suffers him to go on in it to his ruin, either of which by interpretation is an hatred of him:
thou shalt in any wise rebuke thy neighbour, for any sin committed by him, though secretly, yet known; which rebuke should be private, and repeated as may be found necessary, and given gently in meekness and tenderness:
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and not suffer sin upon him; unconvinced of, unrepented of and persisted in, which may prove of fatal consequence to him; and therefore to let him alone, and go on in it without telling him of it, and reproving him for it, would be so far from acting the kind and friendly part, and showing him love and respect, that it would be an evidence of hating him at heart, at least it might be strongly suspected: or, "and not bear sin for him" (a); become a partner with him in his sin, and so become liable to bear punishment for it; which is a strong reason for reproving sin, in a proper manner, lest we should be partakers of other men's sins; see Ti1 5:20.
(a) "ne feras propter eum peccatum", Tigurine version; so Sept. Syr. Ar. Targum Jonathan, Aben Ezra, Ainsworth.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17–18 Thou shalt not hate - As thou dost, in…
Thou shalt not hate - As thou dost, in effect, if thou dost not rebuke him. Thy brother - The same as thy neighbour, that is, every man. If thy brother hath done wrong, thou shalt neither divulge it to others, nor hate him, and smother that hatred by sullen silence; nor flatter him therein, but shalt freely and in love, tell him of his fault. And not suffer sin upon him - Not suffer him to lie under the guilt of any sin, which thou by rebuking him, and thereby bringing him to repentance, couldst free him from.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v17 Verse 17. Thou shalt not hate thy brother] Thou…
Verse 17. Thou shalt not hate thy brother] Thou shalt not only not do him any kind of evil, but thou shalt harbour no hatred in thy heart towards him. On the contrary, thou shalt love him as thyself, Le 19:18. Many persons suppose, from misunderstanding our Lord's words, Joh 13:34, A new commandment give I unto you, that ye love one another, c., that loving our neighbour as ourselves was first instituted under the Gospel. This verse shows the opinion to be unfounded: but to love another as Christ has loved us, i. e., to lay down our lives for each other, is certainly a new commandment we have it simply on the authority of Jesus Christ alone.
And not suffer sin upon him.] If thou see him sin, or know him to be addicted to any thing by which the safety of his soul is endangered, thou shalt mildly and affectionately reprove him, and by no means permit him to go on without counsel and advice in a way that is leading him to perdition. In a multitude of cases timely reproof has been the means of saving the soul. Speak to him privately if possible; if not, write to him in such a way that himself alone shall see it.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17–18 Lev 19:17. Thou shalt not hate — As thou…
Lev 19:17. Thou shalt not hate — As thou dost, in effect, if thou dost not rebuke him. Thy brother — The same as thy neighbour; that is, every man. If thy brother hath done wrong, thou shalt neither divulge it to others, nor hate him, and smother that hatred by sullen silence; nor flatter him therein, but shalt freely, and in love, tell him of his fault. And not suffer sin upon him — Not suffer him to lie under the guilt of any sin, which thou, by rebuking him, and thereby bringing him to repentance, couldst free him from.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v17 Not suffer sin upon him - Rather, not hear…
Not suffer sin upon him - Rather, not hear sin on his account; that is, either by bearing secret ill-will Eph 4:26, or by encouraging him to sin in withholding due rebuke Rom 1:32.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17–18 Openly, is not in the Hebrew or other versions.…
Openly, is not in the Hebrew or other versions. Instead of bearing malice at the heart, we are authorized to demand our right in a legal manner, or to correct in a fraternal matter, the person who may have injured us, lest we incur sin for our neglect, and the offender continue impenitent. Jesus Christ instructs us to do this with as little disturbance as possible, Matthew xviii. 15. Yet public sins must undergo a public correction, 1 Timothy v. 20. (St. Augustine, ser. 82.) Love should regulate our complaints. (St. Augustine, q. 70.)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv17–18 thou shalt in any wise rebuke thy neighbour--Instead of…
thou shalt in any wise rebuke thy neighbour--Instead of cherishing latent feelings of malice or meditating purposes of revenge against a person who has committed an insult or injury against them, God's people were taught to remonstrate with the offender and endeavor, by calm and kindly reason, to bring him to a sense of his fault.
not suffer sin upon him--literally, "that ye may not participate in his sin."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17–18 17. Not hate thy brother — As in our…
17. Not hate thy brother — As in our Lord’s Sermon on the Mount, the evil of human action is traced back to the heart, the state of the will and the affections, and the command is laid upon the very dispositions and thoughts. Hence it is not correct to say that the law of Moses demands only the opus operatum, an outward conformity to the law, not an inward principle; legality and not morality. It enjoins right dispositions of heart, Deu_6:5, and forbids wrong ones, Exo_20:17.
Rebuke — Admonish frankly, telling him what he had against him, according to the gospel rule. Mat_18:15-17.
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Not suffer sin upon him — Knobel interprets this as atoning or suffering for a sin on his account. Keil says, “Not to load a sin upon himself.” Both may be combined in the idea that the injured party is not to incur sin, either by bearing secret ill-will or by encouraging the wrong-doer by his silence. See Num_9:13, note.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On v17 17, 18. Against hatred and vengeance; instead of cherishing…
17, 18. Against hatred and vengeance; instead of cherishing hatred, rebuke thy neighbour (i.e. point out his fault), and persist in so doing (thou shalt surely), e.g. as in the case mentioned in Mat_18:15 f.; in so doing thou wilt not ‘bear sin because of him.’ The command to love thy neighbour as thyself is quoted in the N.T., Mat_19:19; as the second great commandment, Mat_22:39; Mar_12:31; also Luk_10:27; Rom_13:9; Gal_5:14; the royal law, Jas_2:8. These commands here, however, are confined in thought to fellow-Israelites. Even Lev_19:34 extends only to the ‘stranger’ who worshipped Israel’s God. The universal application of the word ‘neighbour’ came first in our Lord’s teaching.
In Lev_19:9-18 the laws are arranged in groups of two or three verses, each terminated by the phrase, ‘I am the Lord (your God).’ Each group contains either a complete pentad, or what seems to be the remains of a probable pentad. The laws, except in Lev_19:11-12, are on the whole in the 2nd pers. sing. Some of them are repeated elsewhere in this collection, e.g. part of Lev_19:5-8 in Lev_22:29 f., Lev_19:9-10 in Lev_23:22, Lev_19:4 in Lev_26:1, Lev_19:3 in Lev_19:30 and Lev_26:2. The precepts in Lev_19:3-4 are analogous to those in the first part of the Decalogue, and those in Lev_19:11-18 to those in the second part, though Lev_19:12 is parallel to the third commandment. Several commentators are of opinion that the order of thought of the Decalogue can be traced here, but see p. 107.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv17–18 (17) Shalt not hate thy brother in thine heart.—From…
(17) Shalt not hate thy brother in thine heart.—From the outward acts denounced in the preceding verse, the legislator now passes to inward feelings. Whatever wrong our neighbour has inflicted upon us, we are not to harbour hatred against him.
Thou shalt in any wise rebuke.—Better, thou shalt by all means, or thou shalt freely rebuke him. If he has done wrong he is to be reproved, and the wrong is to be brought home to him by expostulation. In illustration of this precept the Jewish canonists remark, “when any man sinneth against another he must not inwardly hate him and keep silence, as it is said of the wicked, ‘And Absalom spake unto his brother Amnon neither good nor bad, for Absalom hated Amnon’ (2Sa_13:22); but he is commanded to make it known unto him, and to say, ‘Why hast thou done thus unto me?’” Similar is the admonition of Christ, “If thy brother sin against thee rebuke him, and if he repent forgive him” (Luk_17:3).
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And not suffer sin upon him.—Better so that thou bear not sin on his account. That is, by not reproving him, but harbouring inward hatred towards the offender, we not only become partakers of his offence, but incur the sin of bearing secret ill-will (Rom_1:32; Eph_4:26; 1Ti_5:20; 1Ti_5:22). According to the spiritual authorities during the second Temple, however, this clause denotes, “but thou shalt bear no sin by reason of it,” as the Authorised Version translates this phrase in Num_18:32; that is, “execute the duty of reproof in such a manner that thou dost not incur sin by it,” which they explain in the following manner: “Even if the reproof is ineffectual the first time, it must be repeated over and over again, but the rebuker must desist as soon as he sees blushes on the offender’s face, for it shows that the reproofs have made an impression. Every step taken by the one who reproves, after the offender has thus indicated by his countenance that he realises the offence, is an unnecessary humiliation, and hence brings sin upon him who rebukes by reason of it.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17–18 On the one side we are not to hate…
On the one side we are not to hate our brother in our heart, whatever wrongs he may commit; but on the other side, we are in any wise to rebuke our neighbour for his wrong doing. So our Lord teaches, "if thy brother trespass against thee, rebuke him"; (Luk_17:3) and he appoints a solemn mode of procedure, by which this fraternal rebuke is to be conveyed in his Church: "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church; but if he neglect to hear the Church, let him be unto thee as a heathen man and a publican". (Mat_18:15-17) Therefore St. Paul warns his delegates, Timothy and Titus, "Them that sin rebuke before all". (1Ti_5:20) "Reprove, rebuke". (2Ti_4:2) "Rebuke them sharply". (Tit_1:13) "Rebuke with all authority". (Tit_2:15) By withholding reproof in a bitter spirit, or from a feeling of cowardice, we may become partakers of other men"s sins. Whoever fails to rebuke his neighbour when he ought to do so, bears sin on his account (the more correct and less ambiguous rendering of the words translated in the Authorized Version, suffer sin upon him. (cf. Num_18:22, Num_18:32) God"s people are their brothers" keepers. (Gen_4:9)
Vers. 17, 18. Love its root and its fruit.
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Two things lend a special interest to this passage.
1. It was twice quoted by our Lord. (Mat_19:19 and Mat_22:39)
2. It shows us the Law as closer to the gospel than we are apt to think; it proves that, under the old dispensation, God was not satisfied with a mere mechanical propriety of behaviour, that he demanded rightness of feeling as well as correctness of conduct. We have
I THE BROAD PRINCIPLE OF GOD"S REQUIREMENT. Man is to "love his neighbour as himself" (verse 18). No man, indeed, can
(1) give as much time and thought to each of his neighbours as he does to himself, and no man
(2) is so responsible for the state of others" hearts and the rectitude of their lives as he is for his own. But every man can and should, by power of imagination and sympathy, put himself in his brother"s place; be as anxious to avoid doing injury to another as he would be unwilling to receive injury from another; and be as desirous of doing good to his neighbour who is in need as he would be eager to receive help from him if he himself were in distress. This is the essence of the "golden rule". (Mat_7:12)
II THE ROOT FROM WHICH THIS FEELING WILL SPRING. How can we do this? it will be asked. How can we be interested in the uninteresting; love the unamiable; go out in warm affection toward those who have in them so much that is repulsive? The answer is here, "I am the Lord." We must look at all men in their relation to God.
1. God is interested, Christ is interested in the worst of men, is seeking to save and raise them; do we not care for those for whom he cares so much?
2. They are all God"s children; it may be his prodigal children, living in the far country, but still his sons and daughters, over whom he yearns.
3. The most unlovely of men are those for whom our Saviour bled, agonized, died. Can we be indifferent to them?
4. They were once not far from the kingdom, and may yet be holy citizens of the kingdom of God. When we look at our fellow-men in the light of their relation to God, to Jesus Christ, we can see that in them which shines through all that is repelling, and which attracts us to their side that we may win and bless them.
III THE FRUITS WHICH HOLY LOVE WILL BEAR. There are two suggested in the text.
1. Forbearance; "not hating our brother in our heart," "not avenging or bearing any grudge against" him. Without the restraints and impulses of piety we are under irresistible temptation to do this. Unreasonable dislike on our brother"s part, injustice, ingratitude, unkindness, inconsiderateness, features of character which are antipathetic to our own, these things and such things as these are provocative of ill will, dislike, enmity, resentment, even revenge on our part. But if we remember and realize our brother"s relation to the common Father and Saviour, we shall rise to the noble height of forbearance; we shall have the love which "beareth all things, believeth all things, hopeth all things, endureth all things". (1Co_13:7)
2. Restoration by remonstrance, Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him." Instead of nursing and nourishing our indignation, allowing our brother to go on in the wrong, and permitting ourselves to become resentful as well as indignant, we shall offer the remonstrance of affection; we shall "reprove, rebuke, exhort with all longsuffering". (2Ti_4:2) We shall try to win our brother back to that path of truth or righteousness which he has forsaken; so shall we "gain our brother", (Mat_18:15) instead of "suffering sin upon him." This is the conquest of love, the crown of charity. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv17–18 Thou shalt in any wise rebuke thy brother.
Lev_19:17
Thou shalt in any wise rebuke thy brother.
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Am I my brothers keeper
I. The ill-conduct of a neighbour demands a personal rebuke.
1. This injunction supposes cognisance of anothers actions. Man was made for society, and its value consists greatly in taking an affectionate interest in those about us.
2. It is often easier for a bystander to detect a fault than for the one actively concerned in the deed. Our friend may be in ignorance of his guilt, and a word of reproof may open his eyes. What we imagined way done with intent may prove to have been thoughtlessly wrought.
3. The text inculcates what is acknowledged to be a hard duty, one which most are willing to relegate to others. We may fear some cutting retort, Who made thee a judge over us? We know that our neighbours vanity may be wounded, and he may inflict some blow in return. Perhaps the duty is most difficult when the wrong has been perpetrated upon ourselves. Pride urges us to keep silence, and we nourish a sentiment of undeserved injury which rather flatters our conception of ourselves. Yet Jesus Christ re-enforced the law.
4. Regard for God demands the observance of the text. Every transgression is sin against Him.
5. The welfare of our neighbour requires it.
II. To rebuke a neighbour is the surest method to prevent our hating him for his evil action.
1. Hatred proceeds from the perception of something repugnant to our feelings, and, in the case supposed, of something that is distasteful to our moral sentiments. An outrage upon good taste is committed--a deed that is offensive to our judgment of what is congruous to the relationship and circumstances under consideration. This just resentment will be soothed by the recantation and improvement of the transgressor consequent on the reproof administered. We learn to distinguish between the sinner and the sin.
2. Our perception of wrong is clearer and more intense when the injury is done to ourselves, and the hatred threatens to become stronger. The picture is directed towards ourselves, and we get a good front view of it. It is the more necessary, therefore, to take steps to abate ensuing enmity. We shall relieve our burdened breasts by expressing our sense of the unrighteousness of our neighbours behaviour, the utterance of resentment being a sentence of condemnation that satisfies to a certain extent our love of justice. Holy indignation will have been vented, and to that degree appeased.
3. On the other hand, the repression of reproof aggravates hatred. The concealment of our knowledge genders a sore that spreads till our every sight and thought of the man is one of utter dislike. By the sin of a brother we ourselves are thus betrayed into dire sin against the very purport of the Decalogue. We do not love, but hate our neighbour, and he that hateth his brother is a murderer. Whereas if he hear thee, thou hast gained thy brother. Thy reproof may be an excellent oil, which shall not break his head.
III. The reproof will discharge us from all guilt of tacit participation in our neighbours sin. The marginal rendering is preferable, that thou bear not sin for him or on his account. To witness a crime and not make an endeavour to stop it is to be an abettor of it. (S. R. Aldridge, B. A.)
On reproving sin in others
I. The Christian duty of reproving sin in others.
1. Duty to God.
(1) Filial relation.
(2) Desire for Divine glory.
(3) Conformity to mind of God.
Now from these three principles arises the duty of the Christian to reprove sin in his brother, for he may say, I cannot sincerely love God if I do not aim to please Him; I cannot be a child of God and suffer sin in my brother; I cannot be conformed to the example of Christ without aiming to counteract sin; I cannot but aim to destroy all that is opposed to the mind and will of God, and that is contrary to His glory. Here are three principles, then, to guide us, better than any especial rule. If it be asked, Shall I do good? or, How shall I do it? or, Will it be prudent to do it now? or, May not others do it better than I?--to all these inquiries the Christian may present these three principles as an answer. The God I love is displeased by sin; He is insulted--He is dishonoured.
2. Duty to neighbour. Love him as self. No outward act of what is called good fellowship, no degree of goodwill or social intercourse can possibly make up for neglect of the soul. Now the exhortation in the text comes enforced by our duty to our neighbour. For what is it which is most injurious to our brother? It is sin. And shall I suffer sin on him? I should grieve, if I were to see him on the brink of a precipice or surrounded with devouring flames; if I saw that in his bosom was concealed a venomous serpent, or that he was about to lift a cup of deadly poison to his lips! And how, then, shall I suffer sin upon my brother?
II. The difficulties in the way of discharging this duty.
1. There are a number of circumstantial difficulties, but these I shall not dwell upon here.
2. The chief difficulties are in the heart of the Christian himself.
(1) The first which I shall mention, and that which will strike all, is the fear of man. This arises from--
(a) The weakness of religious principle;
(b) The strength of corruption.
(2) The love of approbation. That which is so unequivocally required by the Scriptures is too frequently disliked by the Christian, because he knows that it will bring on him a portion of contempt.
(3) The slight views we take of sin add to the difficulty. And what can prove our fallen state more than this? Oh, if we viewed sin aright, how active should we be!
(4) It is difficult, because to reprove sin requires peculiar qualifications. It requires great faithfulness. If you rebuke sin slightly, it will lead the sinner to suppose that you think slightly of it, and that may lead him to think slightly of it too. If you reprove without fidelity, you do no good. And yet joined with this must be much meekness. There must be that humble, retiring meekness which becomes a man; it is not God, it is not angels rebuking sin, but man--man rebuking, who needs to be rebuked--man who has sinned reproving man who has sinned. He who reproves, therefore, must do it with meekness, saying, Who hath made me to differ? There must be also authority. We must not speak slightingly, but as ambassadors of Heaven--as men speaking in the voice of God. But with this authority there must be humility; this must not be forgotten. There must be much zeal, and this zeal must be united with knowledge and judgment. Conclusion: The question may, perhaps, he asked,Am I called upon to reprove sill at all times, and in reference to every man? I think the principles I have laid down will furnish an answer to this question. Let us ask, Will it tend to advance the Divine glory and to promote the welfare of man? and we shall not then need any further inquiries. There may be cases--I can conceive of some such--when reproof should not be administered; there may be cases in which our neighbour should be drawn, and not driven. Yet the language of the text is positive: Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. In answer to the question, Is sin to be reproved at all times? I would say unquestionably not. There are times when a look will do much more than a word; there are seasons when a marked silence will do unquestionably more good than any exhortation; there are cases, also, when lightness and levity so prevail as to counteract the effect of any kind of reproof. (R. W. Sibthorp, B. D.)
Brotherly admonition
I. What brotherly reproof or correction is. It is an act of love and charity, whereby we endeavour to reduce our offending brother to repentance and reformation.
1. By words. Remonstrating to them the greatness of their sin; the scandal which they give to others, either by encouraging or saddening them; the reproach which they bring upon religion; and the danger which they bring upon their own souls.
2. Where words have proved ineffectual, we may try how deeds can prevail--prevail, I say, either to deliver them, or, at least, to deliver thine own soul from death.
(1) If they be our inferiors, over whom we have authority, either as magistrates, or parents, or the like, we ought, when admonition is fruitless, to reprove them by correction and punishment. If they will not hear they must feel rebuke. This discipline, if it be seasonably and prudently used, is so far from being any act of cruelty that it is an act of the greatest charity that can be, both to them and to others.
(2) If they be our equals, over whom we have no jurisdiction nor coercive power, we are then to rebuke them, if they continue obstinate after Christian admonition, by withdrawing ourselves from all necessary converse with them--not so as to deny them the offices of courtesy and our charitable assistance to promote their temporal good, but to break off all intimacy with them, not to make such dissolute persons our chosen companions (2Th_3:6).
And to these two things are necessarily previous and antecedent--
1. Instruction and conviction. Could we but skilfully convince our brother by representing the odiousness of such and such sins, to which we know he is addicted, possibly we might spare ourselves in that which is the most ungrateful part of this work--I mean personal reflection, and leave it to his own conscience to reprove himself, and to apply it home with Thou art the man. And--
2. It is necessary that we watch over our brother, not so as to be insidious spies upon him, officiously to pry into his actions, and busily to concern ourselves in all he doth.
(1) We ought so to watch over our brother as to give him timely caution if we see him in any danger through temptation or passion, and to admonish him to stand upon his guard, to recollect himself and beware he be not surprised or injured by such an approaching sin.
(2) If we have observed any miscarriages in him, we are to watch the best seasons and all the fittest circumstances in which to remind him of it, that so our reproof may be well accepted and become effectual.
II. But indeed, which is the second thing, it is not so hard a matter to know what it is as it is difficult conscientiously and faithfully to practise it
1. Many are afraid to reprove sin, lest they should incur displeasure, weaken their secular interest, ruin their dependencies, and bring some mischief upon themselves by exasperating the offenders against them. But these are poor, low, carnal considerations. Where matter of duty is in question, it is very necessary for every Christian to be of an undaunted courage and resolution.
2. Others, again, are ashamed to reprove sin. And whereas many profligate wretches glory in their shame, these, on the contrary, are ashamed of that which would be their glory. Either they doubt they shall be thought but troublesome and hypocritical inter-meddlers, or else, possibly, being conscious to themselves of many miscarriages, they suspect their reproofs will be upbraidingly retorted upon themselves; and so, by reproving the faults of others, they shall but give an occasion to have their own ripped up and exposed, and so they think it the safer way to say nothing.
III. It is a most necessary duty. The greatest good you can do in the world is to pluck up these briars and thorns with which it is overgrown.
IV. I shall give you some brief rules and directions when you ought to reprove, and how you ought to manage your reproofs, so as they may be most beneficial to your brother. And some of them shall be negatives, and others shall be positives.
1. For the negative rules take these that follow.
(1) I ought not to reprove my brother if I have no certain knowledge of his offence.
(2) It is not necessary to reprove where I have reason to conclude that others, of more prudence and interest in the party, either have already or will more effectually perform it.
(3) We ought not to give sharp reproofs for small offences.
(4) We are not to reprove those whom we have reason to believe are such desperate wretches that our reproofs would but exasperate them to sin the more for a reproof.
2. Let us now proceed to lay down some positive rules and directions for the right managing of our reproofs. And here--
(1) If thou wouldst reprove with success, observe right circumstances of time and place. And let the one be as opportune, and the other as private, as thou canst. Now, usually, it is no fit season for reproof--
(a) Presently, as soon as the sin is committed; for then the heat is not over, nor the uproar of the passions and affections appeased. In all likelihood a reproof as yet would but irritate. Nor yet--
(b) Is a time of mirth and joy fit for reproof; for that will look like a piece of envy, as if we were malicious at their prosperity, and therefore studied to cast in somewhat that might disturb them, and so they will be apt to interpret it. Nor--
(c) Is a time of exceeding great sadness and sorrow a proper season for reproof; for this will look like hostility and hatred, as if we designed utterly to overwhelm and dispatch them. But the fittest opportunity for this duty is when they are most calm, their passions hushed, and their reason (with which you are to deal) again reseated upon its throne.
(2) If thou wouldst have thy reproofs successful, reprove with all gentleness and meekness, without giving any railing or reviling terms.
(3) Though our reproofs must be meek and gentle, yet must they be quick and vivacious also; for as charity requires the one, so doth zeal the other, and the best and most equal temper is rightly to mix these two, that at once we may show meekness to his person (For the wrath of man worketh not the righteousness of God, Jam_1:20) and sharpness against his sin (for a remiss reprover will make but a slow penitent).
(4) Let all thy reproofs be given as secretly and privately as possibly thou canst, otherwise thou wilt seem not so much to aim at thy brothers reformation as at his shame and confusion.
(5) Reprove not one who is greatly thy superior, unless it be at a respectful distance. Towards such we must not use downright and blunt rebukes, but rather insinuate things into them with address and artifice.
(6) If thou wouldst hard thy reproofs effectual, especially beware that thou thyself art not guilty of those sins which thou reprovest in another.
V. Some MOTIVES which may quicken you to the conscientious discharge of this duty. And here, next to the express command of Almighty God, whose authority alone ought to prevail against all the difficulties which we either find or fancy in the way of obedience thereunto, consider the great benefit which may redound both to the reprover and reproved.
1. To the reprover.
(1) Thou shalt hereby provide thyself a friend who may take the same liberty to reprove thee when it shall be needful and for thy great good.
(2) Thou wilt hereby entitle thyself to that great and precious promise (Dan_12:3).
(3) Thou shalt increase thy own graces and comforts more than possibly thou couldst do by separating thyself from them. Thy graces will be more confirmed, because reproving of others will engage thee to a greater watchfulness over thyself. Thy comforts also will be increased, because a conscientious discharge of this duty will be to thee a great evidence of the integrity and sincerity of thy heart.
2. The practice of this duty will be greatly profitable unto him that is reproved. How knowest thou but it may be a means to turn him from his iniquity? and so thou shalt prevent a multitude of sins and save a soul from death (Jam_5:20). (Bp. E. Hopkins.)
The duty of brotherly admonition or reproof
I. Explain the duty. We are members one of another. Then I may not act with a view to myself alone. If there be thus an obligation on me, from the very fact of my creation, to have reference in all which I do to the benefit of my brethren, how am I to shift off from myself the duty of brotherly admonition or reproof? If I see that a brother or neighbour is pursuing a course which is likely to provoke Gods wrath, and must issue in ruin, then it can be no matter of option with me; I must be altogether and grievously at fault if I suffer sin upon him, and do not strive to bring him to repentance and amendment. It is bound on us that we do this by word, seeking to set faithfully before the offender the bitter consequences of his offence-invoking him by his hopes and his fears that he turn away from evil. The righteous have not protested against wickedness by boldly separating themselves from it. They have denounced heresy and impiety, but they have not been sufficiently diligent in digging the gulf or throwing up the rampart between themselves and those whom they profess to rebuke.
II. State rules and motives.
1. There must be a diligent and prayerful observation of both the relative and the absolute circumstances of the offending party, so that we may decide whether the interference is likely to be spurned as an unwarrantable intrusion or provoke to additional sin.
2. Supposing that neither of these results be likely to follow, and supposing the offending party is one who, if I reproach, he may probably be advantaged by reproof, then we give, as a second rule, that an exact proportion should be preserved between the offence committed and the rebuke which it receives. It is very easy, but, at the same time, infinitely removed from all that is Christian, to upbraid the shiner in place of rebuking the sin. Whereas, if we would act up to the spirit of our text, the rebuke should never part from our lips which has not the double object of love for the offender and hatred of the offence. The brotherly correction, which alone can be expected to work its way to the heart, must bear upon itself the evident marks of having been dictated by genuine affection.
3. The reproof should be given privately rather than publicly.
4. If you hope that your admonition may carry any weight, take heed that you be not yourself chargeable with the fault that you reprove in another. The force of example is vastly greater than that of words, and the reproof which rebounds on itself leaves no permanent impression on the rock against which it was thrown.
5. These are simple rules, which you may all understand and apply. Their motives are so involved in them that it is unnecessary to multiply reasons urging to the duty under review. Enough for us to know that he who neglects the duty suffers sin on his brother; enough for us to be assured that they who turn many to righteousness shall shine as stars for ever and ever. And equipped with the fear of partaking in the guilt which we do not rebuke, and with the hope of securing the glories of those who turn souls to the Lord, we have all which can brace us up to the vigorous effort of checking the rule and progress of impiety. (H. Melvill, B. D.)
The duty of reproving our neighbour
I. What duty is enjoined, and what should be rebuked.
1. TO tell any one of his fault, Thou shalt not suffer sin upon him. Sin, therefore, is the thing we are called to reprove, or rather him that commits sin. Do all we can to convince him of his fault, and lead him in the right way.
2. Love requires that we should also warn him of error, which would naturally lead to sin.
3. Avoid reproving for anything that is disputable.
II. Who they are we are called to reprove.
1. There are some sinners we are forbidden to rebuke. Cast not your pearls before swine.
2. Our neighbour is every child of man, all that have souls to be saved.
3. The reproving is not to be done in the same degree to every one. First, it is particularly done to our parents, if needing it; then to brothers and sisters; then to relatives; then to our servants; to our fellow-citizens; members of the same religious society; watch over each other that we may not suffer sin upon our brother. To neglect this is to hate our brother in our heart; and he that hateth his brother is a murderer. It imperils our own salvation to neglect this duty.
III. What spirit and manner should mark our performance of this duty.
1. There is considerable difficulty in doing it aright. Although some are specially qualified to do it by grace, and skilful by practice. But, though difficult, we must do it; and God will aid us.
2. How most effectual? When done in the spirit of love, of tender goodwill fur our neighbour, as for one who is the son of our common Father, as for one for whom Christ died, that he might be a partaker of salvation.
3. Yet speak in the spirit of humility. Not think of yourself more highly than you ought to think. Not feeling or showing the least contempt of those whom you reprove; disclaiming all self-superiority; owning the good there is in him.
4. In the spirit of meekness. For the wrath of man worketh not the righteousness of God. Anger begets anger, not holiness.
5. Put no trust in yourself; in your wisdom or abilities; speak in the spirit of prayer.
6. And as for the outward manner, as well as the spirit, in which it should be done; let there be a frank outspokenness, a plain and artless declaration of disinterested love. It will pierce like lightning.
7. With great seriousness, showing that you are really in earnest. A ludicrous reproof makes little impression, or is taken ill.
8. Yet there are exceptions when a little well-placed raillery will pierce deeper than solid argument. Answer a fool according to his folly, lest he be wise in his own eyes.
9. Adapt the manner to the occasion. By few or many words as the situation determines; or by no words at all, but a look, a gesture, a sigh. Such silent reproof may be attended by the power of God.
10. Watch for a fair occasion. A word spoken in season, how good it is. Catch the time when his mind is soft and mild.
11. But should a man be left alone when intoxicated? I dare not say so; for instances are forthcoming of a reproof then having had good effects. Despise not the poor drunkard. Many of them are self-condemned, but they despair. He that tells a man there is no help for him is a liar from the beginning. Behold the Lamb of God that taketh away the sins of the world.
12. You that are diligent in this labour of love be not discouraged. You have need of patience. (John Wesley, M. A.)
Brotherly reproof
Can a physician show his love better than by telling his patient his disease, and declaring unto him the means whereby to cure it? Can a man, meeting his brother wandering out of his way in hills and dales, in woods and wildernesses, show his love better unto him than by bringing him into the way, and laying his error before his face? So that no man can give a sounder testimony of his sincere heart and unfeigned love toward his brother than by dealing plainly with him when he walketh not uprightly. For a friend is unto the soul as physic unto the body, and the admonishing of our brother is as the director of a traveller. Let us therefore suffer the word of exhortation. Knowing that such as are out of order must be admonished, the feeble-minded must be comforted, the weak must be strengthened, the evil must be reproved, the obstinate must be terrified and threatened. And let us not fret and rage against our brethren when we are checked and controlled for our sins. It is a sign we are persuaded and resolved to continue in our sins when we cannot abide to be reproved, but are ready to say with Ahab: Hast thou found me, O mine enemy? The Word of God is good to him that walketh uprightly; and we shall find in the end, that open rebuke is better than secret love; yea, that the wounds of a lover are faithful, and the kisses of an enemy are pleasant. (W. Attersoll.)
Gentleness in reproof
It is written of Andrew Fuller that he could rarely be faithful without being severe; and, in giving reproof, he was often betrayed into intemperate zeal. Once, at a meeting of ministers, he took occasion to correct an erroneous opinion delivered by one of his brethren, and he laid on his censure so heavily that Ryland called out vehemently, in his own peculiar tone of voice, Brother Fuller! Brother Fuller! you can never admonish a mistaken friend but you must take up a sledge-hammer and knock his brains out. Gentleness and affection should be evident in all our remonstrances; if nail be dipped in oil it will drive the more readily. There is a medium in our vehemence which discretion will readily suggest: we must not drown a child in washing it, nor cut off a mans foot to cure a corn. (C. H. Spurgeon.)
A successful reprover
Instead of a long enumeration of the qualities required in a successful reprover, we instance the case of Dr. Waugh. At one of the half-yearly examinations at the Protestant Dissenters Grammar School, Mill Hill, the headmaster informed the examiners that he had been exceedingly tried by the misconduct and perverseness of a boy who had done something very wrong, and who, though he acknowledged the fact, could not be brought to acknowledge the magnitude of the offence. The examiners were requested to expostulate with the boy, and try if he could be brought to feel and deplore it. Dr. Waugh was solicited to undertake the task, and the boy was, in consequence, brought before him. How long have you been in the school, my boy? asked the doctor. Four months, sir. When did you hear from your father last? My fathers dead, sir. Ah! alas the day! tis a great loss--a great loss, that of a father; but God can make it up to you, by giving you a tender, affectionate mother. On this the boy, who had previously seemed as hard as a flint, began to soften. The doctor proceeded: Well, laddie, where is your mother? On her vow-age home from India, sir. Ay I good news for you, my boy. Do you love your mother? Yes, sir. And do you expect to see her soon? Yes, sir. Do you think she loves you? Yes, sir, I am sure of it. Then think, my dear laddie, think of her feelings when she comes home, and finds that, instead of your being in favour with every one, you are in such deep disgrace as to run the risk of expulsion, and yet are too hardened to acknowledge that you have done wrong. Winna ye break your poor mothers heart, think ye? Just think o that, my lad. The little culprit burst into a flood of tears, acknowledged his fault, and promised amendment. (C. H. Spurgeon.)
Reproving a swearer
I will give you an instance of how you ought to reprove the swearer, which I know to be true. It was by a friend of mine, and I dont mind telling you his name. He was a clergyman, now dead; he wrote some very valuable books; his name was Benjamin Field. He was staying at a Brighton boarding-house. At dinner, at the boarding-house, a young officer in the army swore. At the dinner-table Mr. Field took no notice at all. He waited his opportunity. In the evening, when Mr. Field came in from his walk, he found this young man alone in the drawing-room. He said to him, Sir, you hurt my feelings very much at dinner. The young gentleman said, Did I? I am exceedingly sorry. I dont know what you refer to. Did I speak of a friend of yours in a way you did not like? That is exactly what you did, Mr. Field replied. You spoke of my greatest Friend in a way I did not like at all. You swore. And God is my greatest Friend. And you spoke of my greatest Friend in a way that pained me very much, and pained Him. Mr. Field talked to this young man a great deal; and he asked Mr. Field, before he left the room, to pray that God would forgive him, and he did so; and every day, while Mr. Field stayed at Brighton, he went up to that young mans bedroom in the morning of the day, and prayed with him. That was the way to reprove him. The result was, I believe, that young man was converted, turned to God by Mr. Field reproving him for swearing. (J. Vaughan.)
Reproof a Christian duty
Who is so kind and gentle as the surgeon with his knife? He that is to be cut cries, but cut he is; he that is to be cauterised cries, but cauterised he is. This is not cruelty: on no account let that surgeons treatment be called cruelty. Cruel he is against the wounded part, that the patient may be cured; for if the wound be softly dealt with, the man is lost. Thus, then, I would advise that we love our brethren howsoever they may have sinned against us: that we let not affection toward them depart out of our hearts; and that, when need is, we exercise discipline toward them, lest by relaxation of discipline wickedness increase. (St. Augustine.)
Reproof hindered by consciousness of personal imperfection
A person who objects to tell a friend of his faults because he has faults of his own acts as a surgeon would who should refuse to dress another persons wounds because he had a dangerous one himself. (R. Cecil.)
Meekness in reproving
A parishioner, notoriously culpable for his inadequate discharge of certain official duties, received a private remonstrance from his pastor, Dean Alford, the force of which he attempted to evade by angrily retorting with a charge of negligence. In the course of the day the following was sent to him by the vicar: Regarding my own pastoral deficiencies, I heartily thank you. I am deeply aware that I am not sufficient for these things, and only wish my place were better filled. At the same time the deficiencies of one man do not excuse another. Let us both strive, and pray that we may be found diligent in our business, fervent in spirit, serving the Lord our God, and do our best to live in charity and peace with one another, and with all men.
Believe me, your affectionate minister and friend, Henry Alford.
Firmness in rebuke
When John Coleridge Patteson was at, Eton he was secretary of the cricket eleven. The boys of the cricket and beat clubs had an annual dinner at the hotel at Slough. On these occasions songs of a low moral tone were sometimes sung. Patteson gave notice beforehand that he would not tolerate this, and one of the lads having begun such a song, and no notice being taken of his immediate remonstrance, he rose and left the dinnertable, a few others doing the same. He followed up this protest with an intimation that he must leave the club unless an apology were made; and his firmness gained the point and secured a condemnation of the abuse.
Beneficial rebuke
A most profane swearer in the Royal Engineers was remonstrated with by Sergeant Marjouram in New Zealand. He was disposed to be angry with his reprover, but the latter said to him: Well, if I were to get behind your back and now and then give you a gentle push down the road to hell, I suppose you would think me a better friend than you do now for warning you before it be too late. The mans face quivered with emotion, and he rushed from the place He soon returned however and exclaimed to his companions: Ill tell you what, chaps--Im not going to lead this sort of life any longer, and to-morrow I shall begin a change: Formerly the majority of his words were oaths, but from that day to the time of recording the incident, Marjouram did not hear him use one.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v17 Do not hate your brother in your heart
Do not hate your brother in your heart
Continually hating a person is spoken of as if it were hating a person in the heart. AT: "Do not continually hate your brother" (See: Metaphor)
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You must honestly rebuke your neighbor
"You must correct a person who is sinning"
translationWords
brother
heart
rebuke
sin
avenge
love
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv17–18 19:17 for any of your relatives: The Hebrew term…
19:17 for any of your relatives: The Hebrew term can refer to any fellow Israelite; all Israel was considered one family (cp. 1 Jn 3:15). • Confront people directly: Love does not mean closing one’s eyes to wrong; reproof can help a person change.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.