Leviticus 19:17
You must not harbor hatred against your brother in your heart. Directly rebuke your neighbor, so that you will not incur guilt on account of him.
A Successful ReproverSpurgeon, Charles HaddonLeviticus 19:17
Am I My Brother's KeeperS. R. Aldridge, B. A.Leviticus 19:17
Beneficial RebukeLeviticus 19:17
Brotherly AdmonitionBp. E. Hopkins.Leviticus 19:17
Brotherly ReproofW. Attersoll.Leviticus 19:17
Firmness in RebukeLeviticus 19:17
Gentleness in ReproofSpurgeon, Charles HaddonLeviticus 19:17
Meekness in ReprovingLeviticus 19:17
On Reproving Sin in OthersR. W. Sibthorp, B. D.Leviticus 19:17
Reproof a Christian DutyAugustineLeviticus 19:17
Reproof Hindered by Consciousness of Personal ImperfectionR. Cecil.Leviticus 19:17
Reproving a SwearerJ. Vaughan.Leviticus 19:17
The Duty of Brotherly Admonition or ReproofH. Melvill, B. D.Leviticus 19:17
The Duty of Reproving Our NeighbourJohn Wesley, M. A.Leviticus 19:17
Religion and SuperstitionW. Clarkson Leviticus 19:1, 2, 4, 5, 12, 26-28, 30-32, 36, 37
Social MoralityR.M. Edgar Leviticus 19:1-37
Honour to Whom HonorW. Clarkson Leviticus 19:3, 32
The Holy Law in the Holy LifeR.A. Redford Leviticus 19:3-37
ConsideratenessW. Clarkson Leviticus 19:9, 10, 13, 14, 33, 34
IntegrityW. Clarkson Leviticus 19:11, 13, 15, 16, 35, 36
JusticeJ.A. Macdonald Leviticus 19:15-18
Love - its Root and its FruitW. Clarkson Leviticus 19:17, 18

Two things lend a special interest to this passage.

1. It was twice quoted by our Lord (Matthew 19:19 and Matthew 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" (Matthew 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" (1 Corinthians 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" (2 Timothy 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" (Matthew 18:15), instead of "suffering sin upon him." This is the conquest of love, the crown of charity. - C.

Thou shalt in any wise rebuke thy brother.
? —


1. This injunction supposes cognisance of another's 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 neighbour's 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.


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 neighbour's 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 NEIGHBOUR'S 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.)


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?


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.)

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 (2 Thessalonians 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," James 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 brother's 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 (Daniel 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 (James 5:20).

(Bp. E. Hopkins.)

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 God's 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.


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.)


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.


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.


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.)

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.)

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 man's foot to cure a corn.

( C. H. Spurgeon.)

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 father's 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 mother's 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.) -

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 don't 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 don't 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 man's 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.)

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 surgeon's 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.) -

— 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 person's wounds because he had a dangerous one himself.

(R. Cecil.)

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."

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.

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 man's face quivered with emotion, and he rushed from the place He soon returned however and exclaimed to his companions: "I'll tell you what, chaps — I'm 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.

Ephah, Moses
Egypt, Teman
Account, Bear, Brother, Certainly, Countryman, Earnestly, Evil, Fellow, Frankly, Guilt, Hate, Heart, Incur, Lest, Neighbor, Neighbour, Protest, Reason, Rebuke, Reprove, Share, Sin, Stopped, Suffer, Surely, Wise
1. A repetition of various laws

Dictionary of Bible Themes
Leviticus 19:17

     5661   brothers
     5814   confrontation
     5926   rebuke
     6213   participation, in sin
     8401   challenges

Leviticus 19:9-18

     8273   holiness, ethical aspects

Leviticus 19:13-18

     8311   morality, and redemption

Leviticus 19:15-18

     8452   neighbours, duty to

Leviticus 19:17-18

     5377   law, Ten Commandments

February the Thirteenth Grudges
"Thou shalt not bear any grudge." --LEVITICUS xix. 11-18. How searching is that demand upon the soul! My forgiveness of my brother is to be complete. No sullenness is to remain, no sulky temper which so easily gives birth to thunder and lightning. There is to be no painful aloofness, no assumption of a superiority which rains contempt upon the offender. When I forgive, I am not to carry any powder forward on the journey. I am to empty out all my explosives, all my ammunition of anger and revenge.
John Henry Jowett—My Daily Meditation for the Circling Year

Life of a Christian Man. Scriptural Arguments Exhorting to It.
This first chapter consists of two parts,--I. Connection between this treatise on the Christian Life and the doctrine of Regeneration and Repentance. Arrangement of the treatise, sec. 1-3. II. Extremes to be avoided; 1. False Christians denying Christ by their works condemned, sec. 4. 2. Christians should not despair, though they have not attained perfection, provided they make daily progress in piety and righteousness. 1. WE have said that the object of regeneration is to bring the life of believers
Archpriest John Iliytch Sergieff—On the Christian Life

The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply
Alfred Edersheim—Sketches of Jewish Social Life

The Law of Love
'Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45. That ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46. For if ye love them which love you, what reward have ye? do not even
Alexander Maclaren—Expositions of Holy Scripture

Love and the Day
'Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law. 9. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. 10. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. 11. And that, knowing the time, that now
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Real Nature and Purpose of the Old Testament
[Sidenote: A large and complex library] Turning from the Jewish and mediaeval traditions and theories which so easily beset us, we ask, What is the real nature of the Old Testament as it is revealed in this new and clearer light? The first conclusion is that it is a library containing a large and complex literature, recording the varied experiences, political, social, ethical, and religious, of the Israelitish race. The fact that it is a library consisting of many different books is recognized
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

How those are to be Admonished who do Bad Things Secretly and Good Things Openly, and those who do Contrariwise.
(Admonition 36.) Differently to be admonished are those who do bad things in secret and good things publicly, and those who hide the good things they do, and yet in some things done publicly allow ill to be thought of them. For those who do bad things in secret and good things publicly are to be admonished to consider with what swiftness human judgments flee away, but with what immobility divine judgments endure. They are to be admonished to fix the eyes of their mind on the end of things; since,
Leo the Great—Writings of Leo the Great

The Tables Turned: the Questioners Questioned
'But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together. 35. Then one of them, which was a lawyer, asked Him a question, tempting Him, and saying, 36. Master, which is the great commandment in the law? 37. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38. This is the first and great commandment. 39. And the second is like unto it, Thou shalt love thy neighbour as thyself. 40.
Alexander Maclaren—Expositions of Holy Scripture

Bands of Love; Or, Union to Christ. "I Drew them with Cords of a Man, with Bands of Love: and I was to them as they that Take Off the Yoke on their Jaws, and I Laid Meat unto Them. " --Hosea xi. 4.
BANDS OF LOVE; OR, UNION TO CHRIST. SYSTEMATIC theologians have usually regarded union to Christ under three aspects, natural, mystical and federal, and it may be that these three terms are comprehensive enough to embrace the whole subject, but as our aim is simplicity, let us be pardoned if we appear diffuse when we follow a less concise method. 1. The saints were from the beginning joined to Christ by bands of everlasting love. Before He took on Him their nature, or brought them into a conscious
Charles Hadden Spurgeon—Till He Come

That the Body and Blood of Christ and the Holy Scriptures are Most Necessary to a Faithful Soul
The Voice of the Disciple O most sweet Lord Jesus, how great is the blessedness of the devout soul that feedeth with Thee in Thy banquet, where there is set before it no other food than Thyself its only Beloved, more to be desired than all the desires of the heart? And to me it would verily be sweet to pour forth my tears in Thy presence from the very bottom of my heart, and with the pious Magdalene to water Thy feet with my tears. But where is this devotion? Where the abundant flowing of holy
Thomas A Kempis—Imitation of Christ

Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through
J. W. McGarvey—The Four-Fold Gospel

Appendix xiv. The Law in Messianic Times.
THE question as to the Rabbinic views in regard to the binding character of the Law, and its imposition on the Gentiles, in Messianic times, although, strictly speaking, not forming part of this history, is of such vital importance in connection with recent controversies as to demand special consideration. In the text to which this Appendix refers it has been indicated, that a new legislation was expected in Messianic days. The ultimate basis of this expectancy must be sought in the Old Testament
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Second Series of Parables - the Two Parables of Him who is Neighbour to Us: the First, Concerning the Love That, Unasked, Gives in Our
THE period between Christ's return from the Feast of the Dedication' and His last entry into Jerusalem, may be arranged into two parts, divided by the brief visit to Bethany for the purpose of raising Lazarus from the dead. Even if it were possible, with any certainty, chronologically to arrange the events of each of these periods, the variety and briefness of what is recorded would prevent our closely following them in this narrative. Accordingly, we prefer grouping them together as the Parables
Alfred Edersheim—The Life and Times of Jesus the Messiah

But if no Authority for Lying Can be Alleged...
9. But if no authority for lying can be alleged, neither from the ancient Books, be it because that is not a lie which is received to have been done or said in a figurative sense, or be it because good men are not challenged to imitate that which in bad men, beginning to amend, is praised in comparison with the worse; nor yet from the books of the New Testament, because Peter's correction rather than his simulation, even as his tears rather than his denial, is what we must imitate: then, as to those
St. Augustine—On Lying

The Eclipse and Rediscovery of the Old Testament
[Sidenote: Jesus' study of the Old Testament] The opening chapters of the Gospels record only three or four meagre facts regarding the first thirty years of Jesus' life. The real history of those significant years ran so far beneath the surface of external events that it completely escaped the historian. The history of the mental and spiritual life of the Master is recorded in his mature character and teachings. The fugitive hints, however, vividly illustrate the supreme fact that he ever grew
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Eligius, Bishop of Noyon.
THE life of this pious bishop is so much the more worthy our consideration, on account of his having passed many years in the position of an ordinary citizen, before he entered on the clerical office; because his life may thus afford us a picture of the pious citizens of his time. Eligius was born at Chatelàt, a mile from Limoges, A. D. 588. His family had been Christian for many generations, and he received a pious education, [8] the result of which extended throughout his life. In his youth,
Augustus Neander—Light in the Dark Places

Secondly, for Thy Words.
1. Remember, that thou must answer for every idle word, that in multiloquy, the wisest man shall overshoot himself. Avoid, therefore, all tedious and idle talk, from which seldom arises comfort, many times repentance: especially beware of rash answers, when the tongue outruns the mind. The word was thine whilst thou didst keep it in; it is another's as soon as it is out. O the shame, when a man's own tongue shall be produced a witness, to the confusion of his own face! Let, then, thy words be few,
Lewis Bayly—The Practice of Piety

The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes
Thomas Watson—The Ten Commandments

The Fifth Commandment
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.' Exod 20: 12. Having done with the first table, I am next to speak of the duties of the second table. The commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder that reaches to heaven; the second respects superiors and inferiors, and is the foot of the ladder that rests on the earth. By the first table, we walk religiously towards God; by
Thomas Watson—The Ten Commandments

Eleventh Day. The Holy one of Israel.
I am the Lord that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. I the Lord which make you holy, am holy.'--Lev. xi. 45, xxi. 8. 'I am the Lord Thy God, the Holy One of Israel, Thy Saviour. Thus saith the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your Holy One, the Creator of Israel, your King.'--Isa. xliii. 3, 14, 15. In the book of Exodus we found God making provision for the Holiness of His people. In the holy
Andrew Murray—Holy in Christ

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

Judas' Betrayal and Peter's Denial Foretold.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 21-25, 31-35; ^B Mark XIV. 18-21, 27-31; ^C Luke XXII. 21-23, 31-38; ^D John XIII. 21-38. ^b 18 And ^d 21 When Jesus had thus said, ^b as they sat and were eating, ^d he was troubled in the spirit, and ^b Jesus ^d testified, and said, Verily, verily, I say unto you, that one of you shall betray me. ^b even he that eateth with me. ^c 21 But behold, the hand of him that betrayeth me is with me on the table. [The foreknowledge of Judas' crime
J. W. McGarvey—The Four-Fold Gospel

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