16. Thou shalt not go up and down as a tale-bearer among thy people; neither shalt thou stand against the blood of thy neighbor: I am the Lord.
16. Non incedes obtrectator in populis tuis, nec stabis contra sanguinem proximi tui: ego Jehova.
17. Thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him.
17. Corripiendo corripies proximum tuum, neque excitabis super eum crimen.
16. Thou shalt not go up and down. The principle of the second clause is the same as that of the foregoing verse, for it is added to a general precept, whereby detraction is condemned: and much more ought we to be deterred from it, whilst we acknowledge that our tongue is thus armed cruelly to shed innocent blood. Some suppose that the word rkyl, racil, is metaphorically taken from merchants, because the tale-bearer or whisperer is no less busy in hunting for false reports, which he may afterwards circulate, than the merchant is diligently bent on buying and selling. Others think that there is a change of the letter g into k; and that thus the word is derived from the feet; because calumniators are always wandering about to hunt for grounds of detraction; and therefore is always joined with a verb which signifies to walk. I do not think, however, that it is always used in the same sense; for when Ezekiel reproves the Israelites, because there were always men called rkyl, racil, among them, to shed blood, I understand men of fraud, or fraudulent persons, who plot against the good to procure their destruction. (Ezekiel 22:9.) Some also translate it spies. Meanwhile, I doubt not, but that Moses, in this passage, designates those vagabonds, who too eagerly run about hither and thither, and in their malignant inquisitiveness penetrate into everybody's secrets, to bring quiet people into trouble. In short, we are taught that they are accounted false witnesses before God, whosoever by the virulence of their tongue bring their brethren into danger and inconvenience.
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 ns', nasa, undoubtedly means to publish what was concealed, and thus by exposure to drive to despair those who would else have been corrigible.