John Calvin on Leviticus 19:17

I doubt not but that this part of the verse should be taken separately, nor do I approve of the introduction of the adversative particle but, by which translators So in V. “Non oderis fratrem tuum in corde tuo, sed publice argue eum,” etc. connect it with what follows. We know that we are not always to trust to the division of verses; and, since it is clear that whatever precepts we meet with in the writings of Moses for the regulation of our lives depend on the Decalogue, this sentence sufficiently proves that murder was forbidden, not only in order that none should slay his brother by his ]land, or by a weapon, but also that he should not indulge in wrong-doing, by cherishing in himself hatred and ill-will. Hence the statement of Paul is confirmed, that “the Law is spiritual,” (Romans 7:14;) and their folly is refuted who pretend that Moses was an earthly lawgiver to the Jews, like Lycurgus or Solon, since he thus penetrates even to the 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 here used emphatically; since, although no outward signs of hatred may appear, yet the internal feeling is accounted murder before God.

Leviticus 19

Leviticus 19:18

18. Thou shalt not avenge, nor bear any grudge against the children of thy people; but thou shalt love thy neighbor as thyself: I am the Lord.

18. Ne ulciscaris te, neque serves odium contra filios populi tui: sed diliges proximum tuum sicut teipsum: ego Jehova.

17. 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, shewing how they may best restrain it, not by encouraging sin through their connivance or silence, whilst they are still far from evil-speaking. For those who labor under this disease of carping and vituperating, are wont to object that sins are nourished by silence, unless all are eager in reproving them; and hence their ardor in exclaiming against them and deriding them. But Moses points out a more useful remedy, that they should bring back wanderers into the way by private rebukes, and not by publishing their offenses. For whosoever triumphs in the infamy of his brother, precipitates his ruin as far as in him lies; whereas a well-regulated zeal consults the welfare of one who is ruining himself. Therefore we are commanded to rebuke the wandering, and not to regard our brethren 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 fine, 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 would else have been corrigible.

Supplement to the Ninth Commandment

Deuteronomy 19

Deuteronomy 19:16-21

16. If a false witness rise up against any man, to testify against him that which is wrong;

16. Quum steterit testis mendax contra aliquem, ut testificetur contra eum verbum perversum:

17. Then both the men, between whom the controversy is, shall stand before the Lord, before the priests and the judges which shall be in those days:

17. Tunc stabunt duo illi homines quibus est lis, coram Jehova, id est coram sacerdotibus et judicibus qui fuerint in diebus illis.

18. And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother;

18. Et inquirent judices diligenter, et si testis ille est testis mendax, mendacium testificatus est contra fratrem suum:

19. Then shall ye do unto him as he had thought to have done unto his brother: so shalt thou put the evil away from among you.

19. Facietis ei, quemadmodum cogitavit facere fratri suo, et auferes malum e medio tui.

20. And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you.

20. Et qui remanserint, audient ac timebunt, nec addent facere ultra malum simile huic in medio tui.

21. And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

21. Neque parcet oculus tuus: animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede.