Leviticus 19:17

Translation
King James Version
Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
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KJV (with Strong's)
Thou shalt not hate H8130 thy brother H251 in thine heart H3824: thou shalt in any wise H3198 rebuke H3198 thy neighbour H5997, and not suffer H5375 sin H2399 upon him.
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Complete Jewish Bible
"'Do not hate your brother in your heart, but rebuke your neighbor frankly, so that you won't carry sin because of him.
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Berean Standard Bible
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.
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American Standard Version
Thou shalt not hate thy brother in thy heart: thou shalt surely rebuke thy neighbor, and not bear sin because of him.
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World English Bible Messianic
“‘You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him.
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Geneva Bible (1599)
Thou shalt not hate thy brother in thine heart, but thou shalt plainely rebuke thy neighbour, and suffer him not to sinne.
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Young's Literal Translation
`Thou dost not hate thy brother in thy heart; thou dost certainly reprove thy fellow, and not suffer sin on him.
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See also
1 John 2:9Luke 17:31 John 2:11Proverbs 27:5Proverbs 27:61 John 3:121 John 3:15
In the KJVVerse 3,299 of 31,102

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SUMMARY

Leviticus 19:17, a pivotal command within the Holiness Code, transcends mere external conformity, demanding both purity of heart and active, courageous love within the covenant community. This divine directive prohibits the cultivation of internal animosity or hatred towards one's "brother" (fellow Israelite), while simultaneously enjoining the proactive responsibility to confront a neighbor's sin. This dual injunction underscores God's holistic expectation for His people: that their relationships be characterized not only by the absence of malice but also by a courageous, restorative love that actively seeks the spiritual well-being of others and prevents the destructive proliferation of unaddressed sin, thereby upholding the collective holiness of the nation.

CONTEXT

  • Literary Context: Leviticus 19 is a central pillar of the "Holiness Code" (Leviticus 17-26), which articulates the practical implications of Israel's covenant relationship with Yahweh. This code mandates that Israel's conduct must reflect the holy character of God, permeating every aspect of life from ritual purity to social ethics. Chapter 19 itself is a rich mosaic of ethical, moral, and ceremonial laws, demonstrating that holiness is comprehensive, encompassing both cultic practices and interpersonal relationships. Leviticus 19:17 is strategically placed within a section addressing community integrity, immediately following prohibitions against stealing, lying, defrauding, and slandering (e.g., Leviticus 19:11-16). Crucially, it directly precedes the foundational command to "love your neighbor as yourself" in Leviticus 19:18. This proximity highlights that the prohibition of internal hatred and the duty to rebuke are not isolated commands but are essential prerequisites and active expressions of genuine neighborly love, serving as a vital bridge between internal disposition and external responsibility, and setting the stage for the pinnacle of relational ethics.
  • Historical & Cultural Context: Ancient Near Eastern societies, including Israel, placed immense value on communal solidarity, honor, and reputation. While this fostered strong bonds, it often coexisted with practices of vengeance, grudges, and a reluctance to intervene in others' affairs unless directly impacted. Leviticus 19:17 radically challenges these cultural norms by penetrating beyond superficial peace to address the heart's true condition. The command against hatred in the heart was revolutionary, as most ancient legal codes focused primarily on overt actions. Furthermore, the duty to rebuke was a counter-cultural call to active, compassionate engagement rather than passive observation or avoidance of conflict. In a tribal society where social cohesion and reputation were paramount, confronting a neighbor could be fraught with social risk and potential alienation. Yet, the law mandates it as an act of love and communal preservation, ensuring that sin does not fester unchecked, which could bring corporate guilt or divine judgment upon the community, as vividly illustrated by the consequences of Achan's sin in Joshua 7. This divine imperative fostered a community where individuals were responsible for upholding God's standards not just for themselves, but for the collective spiritual health and purity of the nation.
  • Key Themes: Leviticus 19:17 contributes significantly to several overarching themes within the Holiness Code and the broader Pentateuch. Firstly, it emphasizes Holistic Holiness, demonstrating that God's demand for purity extends beyond ritual and outward conformity to encompass the deepest intentions and dispositions of the human heart. Secondly, it highlights Communal Responsibility, revealing that individuals are interconnected within the covenant community and bear a mutual obligation for one another's spiritual well-being. This is not merely about individual piety but about the collective purity of God's people. Thirdly, the verse redefines Love as Action, showing that genuine love for one's neighbor is not merely an emotion or the absence of malice, but a proactive, courageous, and sometimes difficult engagement aimed at restoration and spiritual preservation. It demonstrates that true love is willing to confront sin for the sake of another. Finally, it reinforces the theme of Preventing Corporate Guilt, as the failure to rebuke a neighbor's sin could lead to shared culpability or divine displeasure upon the entire community, underscoring the serious implications of unaddressed transgression for the nation's covenant standing.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Hate (Hebrew, śānēʼ, H8130): This word, derived from a primitive root, denotes a deep-seated animosity, enmity, or strong dislike. It signifies more than a fleeting emotion; it implies a settled disposition of ill-will or hostility towards another. In the context of "brother," referring to a fellow Israelite, it indicates that God's law penetrates the inner life, forbidding the cultivation of bitterness, resentment, or ill-will in the heart, even if such feelings do not manifest in overt harmful actions. It is a sin of the inner person.
  • Rebuke (Hebrew, yâkach, H3198): This primitive root carries a rich semantic range, including "to be right (i.e. correct)," "to argue," "to decide," "to convict," "to correct," "to reprove," or "to plead." It suggests a reasoned, persuasive, and often firm intervention aimed at bringing conviction, correction, and change. The intent of yâkach is fundamentally restorative, seeking to bring the erring party back to the path of righteousness, implying a loving concern for their spiritual well-being and adherence to God's covenant.
  • Suffer (Hebrew, nâsâʼ, H5375): This primitive root means "to lift, carry, or bear." In the phrase "not suffer sin upon him," it is crucial. When combined with "sin" (H2399, chêṭᵉʼ), it implies bearing responsibility or guilt. The expression can mean: (1) not to allow your neighbor to continue in sin, thereby piling up guilt upon themselves, or (2) not to incur guilt yourself by passively observing your neighbor's sin without intervening. This second interpretation emphasizes a shared communal responsibility; by failing to rebuke, one potentially becomes complicit in the sin or shares in the corporate guilt that might befall the community due to unaddressed transgression.

Verse Breakdown

  • "Thou shalt not hate thy brother in thine heart:" This opening clause establishes that God's law is not merely concerned with external behavior but profoundly with the internal disposition of the individual. It categorically forbids the cultivation of animosity, resentment, or ill-will towards a fellow member of the covenant community. This command highlights that true holiness begins in the heart, where thoughts, intentions, and emotions are formed, and that harboring hatred is a sin in itself, regardless of whether it manifests outwardly. It sets an exceptionally high standard for interpersonal relationships, demanding a purity of motive that reflects God's own character.
  • "thou shalt in any wise rebuke thy neighbour," This second clause introduces a positive, active command that directly complements the preceding negative prohibition. It mandates that one must actively, courageously, and certainly confront a neighbor who is engaging in sin. The phrase "in any wise" (or "surely") emphasizes the certainty and non-negotiable nature of this duty. This is a call to courageous love, where genuine concern for another's spiritual health and adherence to God's law outweighs the discomfort, social awkwardness, or potential risk of confrontation. The rebuke is intended to be corrective and restorative, aimed at bringing the person back to righteousness and preventing further spiritual harm.
  • "and not suffer sin upon him." This concluding phrase elucidates the vital purpose and profound consequence of the commanded rebuke. It means that by actively rebuking, one prevents the neighbor from continuing to accumulate guilt or from remaining under the destructive power and consequences of their sin. Alternatively, and perhaps more profoundly, it means that by rebuking, one avoids incurring guilt oneself for passively allowing a neighbor to persist in sin. This underscores a deep communal responsibility: individuals are not isolated in their walk with God, but are interconnected, and their actions (or inactions) have significant implications for the spiritual well-being and collective purity of the entire community.

Literary Devices

Leviticus 19:17 masterfully employs several literary devices to convey its profound ethical and theological message with striking clarity and force. Antithesis is prominently featured, contrasting the internal prohibition ("not hate") with the external, active command ("rebuke"). This highlights the holistic nature of God's law, which addresses both the hidden motives of the heart and the visible actions within the community. The verse also uses Juxtaposition by placing these two seemingly disparate commands side-by-side, revealing their intrinsic connection: true love (the opposite of hatred) expresses itself not just in the absence of malice, but in active, corrective care for others. The structure itself is an Ethical Imperative, delivered as direct, unequivocal commands ("Thou shalt not...", "thou shalt..."), emphasizing their non-negotiable, divine origin and their binding nature on the covenant people. Finally, the phrase "and not suffer sin upon him" functions as a Consequential Clause, explaining the vital purpose of the rebuke and underscoring the communal accountability and the serious implications of unaddressed sin, either for the individual who continues in transgression or for the one who fails to intervene.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 19:17 profoundly articulates the Old Testament's emphasis on holistic holiness, demonstrating that divine righteousness permeates not only ritual and worship but also the most intimate aspects of interpersonal relationships. It reveals that God's law is not superficial, but probes the very intentions of the heart, demanding purity of motive as much as purity of action. The command to rebuke, in conjunction with the prohibition of hatred, underscores a theology of communal responsibility, where individuals are their "brother's keeper," actively participating in the spiritual well-being of the covenant community. This proactive love, which seeks to restore and prevent further sin, is a foundational expression of the greater command to love one's neighbor as oneself, demonstrating that genuine love is willing to engage in difficult truths for the sake of another's spiritual health and the collective purity of God's people. This passage foreshadows New Testament teachings on love, reconciliation, and church discipline.

REFLECTION AND APPLICATION

Leviticus 19:17 presents a powerful and often challenging call to self-examination and courageous love for believers today. It forces us to confront the hidden corners of our hearts, asking whether we harbor any resentment, bitterness, or unaddressed animosity towards others, especially fellow believers. True Christian love, as taught by this verse, is not merely a feeling of affection or the absence of outward conflict; it is a proactive commitment to the spiritual flourishing of our neighbor. This means cultivating a heart free from hatred, but also possessing the spiritual courage and humility to lovingly, gently, and wisely confront a brother or sister when we observe them straying from God's path. The goal of such rebuke is always restoration, not condemnation or shaming. It is an act of genuine care, seeking to prevent further spiritual harm to the individual and to uphold the purity and integrity of the body of Christ. This verse reminds us that our spiritual health is intertwined with that of our community, and that true discipleship involves both internal purity and external, redemptive engagement, reflecting the very character of God.

Questions for Reflection

  • What hidden resentments or unaddressed animosities might I be harboring in my heart towards others, and how can I bring these before God for healing and forgiveness?
  • In what ways might I be "suffering sin upon" a neighbor or fellow believer by passively observing their struggles or transgressions without offering loving, restorative intervention?
  • What steps can I take to cultivate the courage and wisdom necessary to offer biblical rebuke in a way that is genuinely loving, humble, and aimed at restoration, rather than condemnation?

FAQ

What does "not suffer sin upon him" truly mean in a practical sense for believers today?

Answer: In a practical sense, "not suffer sin upon him" means that we have a responsibility to prevent our neighbor from continuing in sin and accumulating further guilt, and also to avoid becoming complicit in their sin by our silence or inaction. This doesn't mean we are responsible for their choices, but we are responsible for our response. If we see a fellow believer straying, the loving thing to do is to gently and humbly speak the truth in love, offering correction or counsel (as seen in Galatians 6:1). Failing to do so out of fear, apathy, or a desire to avoid discomfort could lead to our neighbor's continued spiritual harm, and in some interpretations, could even imply a shared spiritual burden or guilt for us by our passive observation. It's about active, redemptive care, not judgmentalism.

Is all rebuke loving, and how should it be done according to biblical principles?

Answer: No, not all rebuke is loving. Leviticus 19:17 explicitly links the duty to rebuke with the prohibition of hatred, implying that true rebuke must flow from a heart of love, not animosity. Biblical rebuke, as exemplified throughout Scripture, should be done with humility, gentleness, and a desire for the other person's restoration, not their humiliation or condemnation. It should be accompanied by prayer, self-examination, and a willingness to acknowledge one's own fallibility. The goal is always reconciliation and spiritual growth, not merely pointing out error. Jesus' example in Matthew 18:15-17 provides a framework for addressing sin within the community, emphasizing private conversation first, then involving others if necessary, all aimed at winning the brother back.

Why does God care about inner hatred if it doesn't manifest in outward actions?

Answer: God cares about inner hatred because He is a God who looks at the heart, not just outward appearances (1 Samuel 16:7). Hatred in the heart is a root of bitterness that defiles the individual and, if left unchecked, inevitably leads to destructive outward actions or attitudes, even if subtle. It violates the spirit of love that is to characterize His people. Jesus Himself expanded on this, teaching that hatred and anger in the heart are akin to murder in God's eyes (Matthew 5:21-22). A pure heart is essential for genuine worship and right relationship with God and others. God desires a people whose internal disposition aligns with His holy character, reflecting His love in all aspects of their being.

CHRIST-CENTERED FULFILLMENT

Leviticus 19:17, with its dual command against internal hatred and for active, loving rebuke, finds its ultimate and most profound fulfillment in Jesus Christ. He perfectly embodies the law's spirit, demonstrating that true righteousness begins in the heart, utterly devoid of hatred or malice. Jesus not only commanded love for one's neighbor, but also for one's enemies (Matthew 5:44), raising the standard beyond the Old Testament's scope and perfectly fulfilling the spirit of the command against hatred. Furthermore, Christ is the supreme example of loving rebuke. His confrontations with the Pharisees (Matthew 23), His gentle correction of His disciples (Mark 8:31-33), and His compassionate yet firm words to the woman caught in adultery (John 8:1-11) all exemplify rebuke flowing from perfect love, aimed at conviction and restoration, not condemnation. Most significantly, Christ fulfilled the part about "not suffer sin upon him" by uniquely and perfectly "suffering sin" for us. He, who knew no sin, became sin on our behalf, bearing the full weight of our iniquity on the cross (2 Corinthians 5:21). By His substitutionary sacrifice, He ensures that those who believe in Him do not "suffer sin upon" themselves eternally, but rather receive His righteousness and the forgiveness of sins. Thus, Jesus not only perfectly kept the law of Leviticus 19:17 in His life, but also provided the means for us to be reconciled to God despite our failures to keep it, enabling us by His indwelling Spirit to live out its demanding principles of love and accountability within the new covenant community (John 13:34-35).

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Commentary on Leviticus 19 verses 11–18

We are taught here,

I. To be honest and true in all our dealings, Lev 19:11. God, who has appointed every man's property by his providence, forbids by his law the invading of that appointment, either by downright theft, You shall not steal, or by fraudulent dealing, "You shall not cheat, or deal falsely." Whatever we have in the world, we must see to it that it be honestly come by, for we cannot be truly rich, nor long rich, with that which is not. The God of truth, who requires truth in the heart (Psa 51:6), requires it also in the tongue: Neither lie one to another, either in bargaining or common converse. This is one of the laws of Christianity (Col 3:9): Lie not one to another. Those that do not speak truth do not deserve to be told truth; those that sin by lying justly suffer by it; therefore we are forbidden to lie one to another; for, if we lie to others, we teach them to lie to us.

II. To maintain a very reverent regard to the sacred name of God (Lev 19:12), and not to call him to be witness either, 1. To a lie: You shall not swear falsely. It is bad to tell a lie, but it is much worse to swear it. Or, 2. To a trifle, and every impertinence: Neither shalt thou profane the name of thy God, by alienating it to any other purpose than that for which it is to be religiously used.

III. Neither to take nor keep any one's right from him, Lev 19:13. We must not take that which is none of our own, either by fraud or robbery; nor detain that which belongs to another, particularly the wages of the hireling, let it not abide with thee all night. Let the day-labourer have his wages as soon as he has done his day's work, if he desire it. It is a great sin to deny the payment of it, nay, to defer it, to his damage, a sin that cries to heaven for vengeance, Jam 5:4.

IV. To be particularly tender of the credit and safety of those that cannot help themselves, Lev 19:14. 1. The credit of the deaf: Thou shalt not curse the deaf; that is, not only those that are naturally deaf, that cannot hear at all, but also those that are absent, and at present out of hearing of the curse, and so cannot show their resentment, return the affront, nor right themselves, and those that are patient, that seem as if they heard not, and are not willing to take notice of it, as David, Psa 38:13. Do not injure any because they are unwilling, or unable, to avenge themselves, for God sees and hears, though they do not. 2. The safety of the blind we must likewise be tender of, and not put a stumbling-block before them; for this is to add affliction to the afflicted, and to make God's providence a servant to our malice. This prohibition implies a precept to help the blind, and remove stumbling-blocks out of their way. The Jewish writers, thinking it impossible that any should be so barbarous as to put a stumbling-block in the way of the blind, understood it figuratively, that it forbids giving bad counsel to those that are simple and easily imposed upon, by which they may be led to do something to their own prejudice. We ought to take heed of doing any thing which may occasion our weak brother to fall, Rom 14:13; Co1 8:9. It is added, as a preservative from these sins, but fear thou God. "Thou dost not fear the deaf and blind, they cannot right themselves; but remember it is the glory of God to help the helpless, and he will plead their cause." Note, The fear of God will restrain us from doing that which will not expose us to men's resentments.

V. Judges and all in authority are here commanded to give verdict and judgment without partiality (Lev 19:15); whether they were constituted judges by commission or made so in a particular case by the consent of both parties, as referees or arbitrators, they must do no wrong to either side, but, to the utmost of their skill, must go according to the rules of equity, having respect purely to the merits of the cause, and not to the characters of the person. Justice must never be perverted, either, 1. In pity to the poor: Thou shalt not respect the person of the poor, Exo 23:3. Whatever may be given to a poor man as an alms, yet let nothing be awarded him as his right but what he is legally entitled to, nor let his poverty excuse him from any just punishment for a fault. Or, 2. In veneration or fear of the mighty, in whose favour judges would be most frequently biased. The Jews say, "Judges were obliged by this law to be so impartial as not to let one of the contending parties sit while the other stood, nor permit one to say what he pleased and bid the other be short; see Jam 2:1-4.

VI. We are all forbidden to do any thing injurious to our neighbour's good name (Lev 19:16), either, 1. In common conversation: Thou shalt not go up and down as a tale-bearer. It is as bad an office as a man can put himself into to be the publisher of every man's faults, divulging what was secret, aggravating crimes, and making the worst of every thing that was amiss, with design to blast and ruin men's reputation, and to sow discord among neighbours. The word used for a tale-bearer signifies a pedlar, or petty chapman, the interlopers of trade; for tale-bearers pick up ill-natured stories at one house and utter them at another, and commonly barter slanders by way of exchange. See this sin condemned, Pro 11:13; Pro 20:19; Jer 9:4, Jer 9:5; Eze 22:9. Or, 2, In witness-bearing: Neither shalt thou stand as a witness against the blood of thy neighbour, if his blood be innocent, nor join in confederacy with such bloody men as those described," Pro 1:11, Pro 1:12. The Jewish doctors put this further sense upon it: "Thou shalt not stand by and see thy brother in danger, but thou shalt come in to his relief and succour, though it be with the peril of thy own life or limb;" they add, "He that can by his testimony clear one that is accused is obliged by this law to do it;" see Pro 24:11, Pro 24:12.

VII. We are commanded to rebuke our neighbour in love (Lev 19:17): Thou shalt in any wise rebuke thy neighbour. 1. Rather rebuke him than hate him for an injury done to thyself. If we apprehend that our neighbour has any way wronged us, we must not conceive a secret grudge against him, and estrange ourselves from him, speaking to him neither bad nor good, as the manner of some is, who have the art of concealing their displeasure till they have an opportunity of a full revenge (Sa2 13:22); but we must rather give vent to our resentments with the meekness of wisdom, endeavour to convince our brother of the injury, reason the case fairly with him, and so put an end to the disgust conceived: this is the rule our Saviour gives in this case, Luk 17:3. 2. Therefore rebuke him for his sin against God, because thou lovest him; endeavour to bring him to repentance, that his sin may be pardoned, and he may turn from it, and it may not be suffered to lie upon him. Note, Friendly reproof is a duty we owe to one another, and we ought both to give it and take it in love. Let the righteous smite me, and it shall be a kindness, Psa 141:5. Faithful and useful are those wounds of a friend, Pro 27:5, Pro 27:6. It is here strictly commanded, "Thou shalt in any wise do it, and not omit it under any pretence." Consider, (1.) The guilt we incur by not reproving: it is construed here into a hating of our brother. We are ready to argue thus, "Such a one is a friend I love, therefore I will not make him uneasy by telling him of his faults;" but we should rather say, "therefore I will do him the kindness to tell him of them." Love covers sin from others, but not from the sinner himself. (2.) The mischief we do by not reproving: we suffer sin upon him. Must we help the ass of an enemy that has fallen under his burden, and shall we not help the soul of a friend? Exo 23:5. And by suffering sin upon him we are in danger of bearing sin for him, as the margin reads it. If we reprove not the unfruitful works of darkness, we have fellowship with them, and become accessaries ex post facto - after the fact, Eph 5:11. It is thy brother, thy neighbour, that is concerned; and he was a Cain that said, Am I my brother's keeper?

VIII. We are here required to put off all malice, and to put on brotherly love, Lev 19:18. 1. We must be ill-affected to none: Thou shalt not avenge, nor bear any grudge; to the same purport with that Lev 19:17, Thou shalt not hate thy brother in thy heart; for malice is murder begun. If our brother has done us an injury, we must not return it upon him, that is avenging; we must not upon every occasion upbraid him with it, that is bearing a grudge; but we must both forgive it and forget it, for thus we are forgiven of God. It is a most ill-natured thing, and the bane of friendship, to retain the resentment of affronts and injuries, and to let that word devour for ever. 2. We must be well-affected to all: Thou shalt love thy neighbour as thyself. We often wrong ourselves, but we soon forgive ourselves those wrongs, and they do not at all lessen our love to ourselves; and in like manner we should love our neighbour. Our Saviour has made this the second great commandment of the law (Mat 22:39), and the apostle shows how it is the summary of all the laws of the second table, Rom 13:9, Rom 13:10; Gal 5:14. We must love our neighbour as truly as we love ourselves, and without dissimulation; we must evidence our love to our neighbour in the same way as that by which we evidence our love to ourselves, preventing his hurt, and procuring his good, to the utmost of our power. We must do to our neighbour as we would be done to ourselves (Mat 7:12), putting our souls into his soul's stead, Job 16:4, Job 16:5. Nay, we must in many cases deny ourselves for the good of our neighbour, as Paul, Co1 9:19, etc. Herein the gospel goes beyond even that excellent precept of the law; for Christ, by laying down his life for us, has taught us even to lay down our lives for the brethren, in some cases (Jo1 3:16), and so to love our neighbour better than ourselves.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–18. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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