Leviticus 19:17 · Bible study
Leviticus 19:17 Commentary: Rebuke in Love
Hebrew · 11 what the commentators say
Meaning in one sentence
Explore the command to hate no brother, rebuke your neighbor, and not bear sin. Learn how this OT law connects to love and church discipline.
Research Summary
- Meaning: Secret hatred is forbidden; love requires open correction, and silence makes you complicit in sin.
- Key words: Hatred (sane'), heart (lebab), rebuke/prove (yakhach), bear (nasa'), sin/guilt (chet).
- Main debate: Whether “bear sin because of him” means incurring guilt yourself or letting the other person remain in guilt (or both).
- Theological theme: Holiness begins in the heart; love is active, not passive; God cares about both the inner attitude and the outer action.
- Best use: Pastoral teaching on the nature of love, church discipline, and the courage required for honest relationships.
Translation Comparison
BSB Berean Standard Bible 2020
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.
WEB World English Bible 2000
“‘You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him.
KJV King James Version 1769
Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
ASV American Standard Version 1901
Thou shalt not hate thy brother in thy heart: thou shalt surely rebuke thy neighbor, and not bear sin because of him.
YLT Young's Literal Translation 1898
`Thou dost not hate thy brother in thy heart; thou dost certainly reprove thy fellow, and not suffer sin on him.
Darby Darby Bible 1890
Thou shalt not hate thy brother in thy heart; thou shalt earnestly rebuke thy neighbour, lest thou bear sin on account of him.
Douay-Rheims Douay-Rheims Bible 1899
Thou shalt not hate thy brother in thy heart: But reprove him openly, lest thou incur sin through him.
Translations in other languages (10 available)
No aborrecerás á tu hermano en tu corazón: ingenuamente reprenderás á tu prójimo, y no consentirás sobre él pecado.
Não aborrecerás a teu irmão em teu coração: francamente repreenderás a teu próximo, e não consentirás sobre ele pecado.
Tu ne haïras point ton frère dans ton cœur; tu auras soin de reprendre ton prochain, mais tu ne te chargeras point d’ un péché à cause de lui.
Du sollst deinen Bruder nicht hassen in deinem Herzen, sondern du sollst deinen Nächsten zurechtweisen, auf daß du nicht seineshalben Schuld tragen müssest.
Gij zult uw broeder in uw hart niet haten; gij zult uw naaste naarstiglijk berispen, en zult de zonde in hem niet verdragen.
Non odierai il tuo fratello in cuor tuo; riprendi pure il tuo prossimo, ma non ti caricare d’un peccato a cagion di lui.
Nie będziesz nienawidził brata twego w sercu twojem; jawnie strofować będziesz bliźniego twego, a nie ścierpisz przy nim grzechu.
Не враждуй на брата твоего в сердце твоем; обличи ближнего твоего, и не понесешь за него греха.
「不可 心裡 恨 你的弟兄；總要 指摘 你的鄰舍，免得 因他 擔 罪。
Let there be no hate in your heart for your brother; but you may make a protest to your neighbour, so that he may be stopped from doing evil.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 19:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Leviticus 19:17 addresses the inner disposition behind outward actions. The verse forbids secret hatred and commands open, honest rebuke. Wesley and others note that to refuse to rebuke is to hate your brother in effect. The Hebrew infinitive absolute construction (הוֹכֵחַ תּוֹכִיחַ) adds urgency: you must rebuke, not merely consider it. Calvin, Gill, and the Cambridge Bible all see the phrase 'bear sin because of him' as warning that silence makes you complicit in his guilt. Barnes clarifies the Hebrew verb for 'bear sin' can mean either to incur guilt yourself or to let him remain under sin. The consensus is clear: love requires correction, and withholding it is a form of hatred.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse forbids secret hatred and commands open, loving rebuke; silence when correction is needed is not neutral.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Scope of 'brother' and 'neighbor' | The original context refers to fellow Israelites, members of the covenant community. | Some hold that Jesus later expanded 'neighbor' universally (Luke 10:25-37); others argue the universal principle of love was already present in the Old Testament command (e.g., Leviticus 19:34 includes the resident alien). |
| The sin borne by failing to rebuke | Failing to speak makes you somehow responsible for the sin of the neighbor. | Gill, Barnes, and others suggest it means bearing guilt alongside the offender (being an accomplice). Others, like the Cambridge Bible, interpret it as incurring personal guilt for your own disobedience. A third view (Poole) sees it as letting the neighbor 'lie under guilt', so the sin remains on him. |
| The relationship between rebuke and love | Rebuke is not opposed to love; it is one expression of it. | Some emphasize that rebuke must always be gentle and private (Matthew 18:15). Others note that public rebuke is sometimes necessary (1 Timothy 5:20). The specifics of when and how depend on the situation and the offender's response. |
| Hatred as a violation of the sixth commandment | Jesus and John (Matthew 5:21-22; 1 John 3:15) treat hatred as akin to murder, building on this verse. | Some see this as a strict equivalence (hatred = murder in God's eyes). Others view it as hyperbolic teaching that hatred is the root of murder and equally serious, not identical in consequence. |
Historical & Cultural Context
Leviticus 19 forms part of the Holiness Code (chapters 17, 26), a collection of laws calling Israel to reflect God’s character: You shall be holy, for I the LORD your God am holy (19:2). The chapter echoes the Ten Commandments. Verse 17 sits within a section on interpersonal conduct (vv. 11, 18) that moves from outward acts, theft, lying, oppression, to inward attitudes. The Hebrew word for 'heart' (lebab) goes beyond emotion; it includes mind, will, and motive. By probing the heart, God treats the inner life as the root of obedience.
The command to rebuke had a specific legal and social setting. In ancient Israel, disputes were often resolved in the gate, but this verse envisions a private, fraternal correction before matters reached a judge. The word translated 'neighbor' (amit) refers to a fellow Israelite, a member of the covenant community. Later tradition, as reflected in the Jewish canons cited by Ellicott, forbade silent hatred and required verbal correction first. The emphatic surely rebuke (infinitive absolute + imperfect) stresses the action: it cannot be half-hearted or postponed.
The verse closes with a legal metaphor: 'bear sin.' In the Old Testament, the phrase often means to bear the consequences of guilt (Numbers 14:34) or to become liable for punishment. Failing to rebuke could make you a partner in your neighbor’s sin (Gill, JFB). This echoes the later New Testament principle that silence in the face of sin can be a form of consent (Romans 1:32). The command thus protects both the offender and the community.
Textual Notes
The consulted sources note no significant textual variants for Leviticus 19:17. The Masoretic Text is stable, and ancient versions (Septuagint, Syriac, Targum) translate the Hebrew idiom consistently. Some debate the punctuation: whether the two clauses are adversative (but rebuke) or consecutive (therefore rebuke). The Hebrew conjunction waw (וְ) can be read either way, but English versions differ.
Reception History
In Jewish tradition, this verse was foundational for the practice of tokhekhah (reproof). The Talmud (Yevamot 65b) says that a rebuke that does not lead to repentance must be repeated, and that one who can rebuke and does not is seized by the sin of the other. The medieval commentator Rashi underlined the need for private reproof to avoid public shame.
In the Christian tradition, John Calvin saw here a confirmation that the law is spiritual, probing the heart. He also noted that John’s statement 'he who hates his brother is a murderer' (1 John 3:15) likely draws from this passage. In the Reformation tradition, Matthew Henry and Wesley applied the verse to daily relationships, insisting that love must be honest. The verse has also been cited in discussions of church discipline, particularly with Matthew 18:15 as the New Testament counterpart.
Preaching This Verse
Three-point outline
- Hate begins in the heart. The first half of the verse moves the prohibition from outward violence (v. 16) to internal disposition. Hatred can exist without a word or act, it is a secret that God sees.
- Love requires honest rebuke. The second half commands active correction. The emphatic Hebrew verb says this is not optional; it is how love proves itself real.
- Silence makes you a partner. The warning about bearing sin shows that refraining from rebuke is not neutral. When we do not speak, we become complicit.
Five-point outline
- The command: do not hate. Hatred is forbidden even when hidden from others. The heart is the first battlefield.
- The command: do rebuke. Correction is a duty of love. The phrasing requires persistence, rebuke until he listens, as Jesus later applies in Matthew 18:15.
- The danger: bearing sin. The sin of the neighbor may become shared if we stay silent. Alternatively, we incur guilt for failing to intervene.
- The motivation: I am Yahweh. Throughout Leviticus 19, God’s own holiness and authority anchor every command. We love because He first loved.
- The fulfillment: Christ’s new command. Jesus intensifies this: love your neighbor as yourself, and even love your enemy (Matthew 5:44). The rebuke must be consistent with that cross-shaped love.
Illustration hooks
- The silent office. A coworker repeatedly gossips. Saying nothing feels safe, but it secretly hates, it lets him continue without challenge.
- The friend who always agrees. A close friend makes a bad decision. Agreeing to keep peace is not love; true friendship risks honesty.
- The mirror. Before rebuking another, this verse asks us to examine our own heart: is there hidden anger or superiority behind our words?
Questions your congregation is asking
- Does this mean I must confront every sin I see in others? How do I balance grace and truth?
- What if the person reacts badly and our relationship gets worse? Does that make me a failure?
- How do I know when I am rebuking in love versus just being judgmental or controlling?
Leading a Discussion
This verse turns the spotlight from the outside to the inside. We can keep the law outwardly while nursing resentment. God calls for a deeper honesty that leads to restoration, not isolation. As you discuss, remember that the goal of rebuke is not punishment but winning your brother back (Matthew 18:15).
Discussion questions
- Read Leviticus 19:17, 18. What is the connection between hating in the heart and failing to rebuke? How might silence actually be a form of hatred?
- In your own words, what does it mean to “bear sin because of him”? Consider the different explanations from commentators (complicity vs. incurring own guilt).
- How does this Old Testament command relate to Jesus’ teaching in Matthew 18:15? What does it tell us about the purpose of confrontation in Christian community?
- Why does the verse emphasize the heart? How does focusing on inner motives change the way we approach obedience?
- What fears keep you from offering a loving rebuke to a fellow Christian? How can the promise of Proverbs 27:6 (“faithful are the wounds of a friend”) help?
- How can we rebuke someone without a spirit of superiority? What checks can we put in place to examine our own motives first?
- Think of a time you were rebuked well. What made it helpful? How did it draw you closer to Christ or to the person who spoke?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 27:41 | Esau hated Jacob because of the blessing with which his father blessed him. Esau said in his heart, “The days of mourning for my father are at hand. Then I will kill my brother Jacob.” |
| Psalms 141:5 | Let the righteous strike me, it is kindness; let him reprove me, it is like oil on the head; don’t let my head refuse it; Yet my prayer is always against evil deeds. |
| Proverbs 9:8 | Don’t reprove a scoffer, lest he hate you. Reprove a wise person, and he will love you. |
| Proverbs 26:24 | A malicious man disguises himself with his lips, but he harbors evil in his heart. |
| Proverbs 26:26 | His malice may be concealed by deception, but his wickedness will be exposed in the assembly. |
| Proverbs 27:5 | Better is open rebuke than hidden love. |
| Proverbs 27:6 | The wounds of a friend are faithful, although the kisses of an enemy are profuse. |
| Matthew 18:15 | “If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke clarifies that the command to love your neighbor as yourself is not new to the Gospel—it is already in the Old Testament. The truly new commandment is loving others as Christ loved us, which means being willing to lay down our lives for one another. He also stresses that timely, private reproof can save a soul.
Barnes' Notes on the Bible Protestant 1832
Barnes takes the phrase "not suffer sin upon him" to mean something different: not allowing sin to go unpunished, but rather not hearing or tolerating sin on another's account. This involves either secretly holding ill-will or encouraging someone's sin by failing to rebuke them.
Calvin's Commentaries Reformed 1564
Calvin insists this verse must be read on its own, not tied to the next command. He sees it as proof that the law against murder reaches beyond physical killing to include secret hatred in the heart. For him, this makes the Law spiritual, just as Paul taught, and likely provided the source for John's statement that a hater is a murderer.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that in Leviticus, the command to love your neighbor as yourself originally applied only to fellow Israelites. The stranger who was included was only one who worshiped Israel's God. It was Jesus who first gave the word neighbor its universal meaning.
Geneva Bible Notes Reformed 1599
The Geneva Notes stress that avoiding secret hatred is not enough; believers have a positive duty to confront a neighbour clearly when he sins. To remain silent while resentment grows is itself a form of hatred. Open rebuke aims to prevent sin, not merely to vent frustration.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that hatred is not limited to outward actions but includes failing to save a neighbor's life or neglecting to rebuke them for sin. Allowing someone to continue in sin without correction is itself a form of hatred, since it leaves them to ruin. He adds that staying silent makes a person a partner in that sin, sharing the guilt.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that the command to rebuke is designed to replace malice and revenge with calm, kindly reasoning aimed at restoring the offender. Failing to do so, he explains, makes one a participant in the neighbor's sin, not merely a silent witness to it.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch see these laws as concrete expressions of unselfish love, not abstract rules. The commands to leave gleanings for the poor, pay wages daily, and protect the vulnerable all flow from a single root: love your neighbor as yourself. The underlying motive is reverence for God, who sees every act of injustice.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry sees God's command against theft and fraud as protecting the very order of providence, since God himself appoints every person's property. He adds a practical warning: lying to others teaches them to lie to us, so truthfulness is not only a matter of personal integrity but also of preserving honest community.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the command not to hate as a call to speak up. To remain silent when a brother sins is itself a form of hatred, whether you publicize the fault, hide your anger in sullen silence, or flatter him. Love requires honest, gentle rebuke that frees him from guilt.