John Calvin Commentary Leviticus 19:17

"Thou shalt not hate thy brother in thy heart: thou shalt surely rebuke thy neighbor, and not bear sin because of him." — Leviticus 19:17 (ASV)

I do not doubt that this part of the verse should be taken separately, nor do I approve of the introduction of the adversative particle but, by which translators¹⁵ connect it with what follows.

We know that we are not always to trust the division of verses. Since it is clear that whatever precepts we find in the writings of Moses for the regulation of our lives depend on the Decalogue, this sentence sufficiently proves that murder was forbidden. It was forbidden not only so that no one would slay his brother by his hand or by a weapon, but also so that he would not indulge in wrongdoing by cherishing hatred and ill-will within himself.

Therefore, Paul’s statement is confirmed that the Law is spiritual, (Romans 7:14). The folly of those who pretend that Moses was an earthly lawgiver to the Jews, like Lycurgus or Solon, is also refuted, since he thus penetrates even to secret affections.

It is also probable that John derived from this passage his saying, He that hateth his brother is a murderer, (1 John 3:15). For the word heart is used emphatically here; since, although no outward signs of hatred may appear, the internal feeling is still considered murder before God.

¹⁵ So in V. “Non oderis fratrem tuum in corde tuo, . “Non oderis fratrem tuum in corde tuo, sed publice argue eum,” etc. publice argue eum,” etc.

Thou shalt in any wise rebuke thy neighbor. Because many, under the pretext of conscientiousness, are not only rigid censors of others but also burst out in the open proclamation of their defects, Moses seeks to prevent this preposterous zeal. He shows how they may best restrain it: not by encouraging sin through their connivance or silence, while ensuring they remain far from evil-speaking.

For those who suffer from this disease of fault-finding and harsh criticism are accustomed to object that sins are nourished by silence unless all are eager in reproving them. Therefore, they are ardent in exclaiming against them and deriding them.

But Moses points out a more useful remedy: that they should bring back wanderers to the right path by private rebukes, and not by publishing their offenses.

For whoever triumphs in the infamy of his brother hastens his ruin as much as he can; whereas a well-regulated zeal considers the welfare of one who is ruining himself.

Therefore, we are commanded to rebuke the wandering and not to regard our brothers and sisters as enemies. A similar course is prescribed by Christ: If thy brother shall trespass against thee, go and tell him his fault between thee and him alone (Matthew 18:15).

In short, an immoderate love of fault-finding will always be found to be arrogant and cruel. The word נשא, nasa, undoubtedly means to publish what was concealed, and thus by exposure to drive to despair those who otherwise would have been correctable.