Catholic Commentary
Love of Neighbor: From Hatred to Charity
17“‘You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him.18“‘You shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself. I am Yahweh.
Leviticus 19:17–18 prohibits hatred and vengeance against fellow Israelites while requiring fraternal correction and love of neighbor as oneself, grounding these commands in God's holy nature. The passage demands both interior transformation—rejecting settled hatred and grudge-bearing—and active engagement through rebuke and self-directed love toward others.
God legislates the human heart itself: hatred harbored in silence is sin, correction withheld in false peace is complicity, and love of neighbor means spending on others the same fierce energy you spend on yourself.
"But you shall love your neighbor as yourself" — wəʾāhabtā lərēʿăkā kāmôkā — is the great positive inversion. Where the preceding clauses were negations (do not hate, do not avenge, do not hoard), this is an active, outward-turning mandate. The preposition kāmôkā ("as yourself") establishes the self not as the supreme object of love but as its standard of measure. One already knows how to seek one's own good; this same energy of solicitude is now redirected toward the neighbor. The term rēaʿ (neighbor) here encompasses fellow Israelites; its full expansion to include all human persons awaits Christ's parable of the Good Samaritan (Luke 10:29–37).
The passage closes, as so many laws in Leviticus 19 do, with the divine name: ʾănî Yhwh — "I am Yahweh." This is not a mere signature. It is the theological foundation of the entire command. Love of neighbor is grounded in God's own identity, in the holiness He declared in verse 2 ("Be holy, for I Yahweh your God am holy"). Ethics here is not humanistic; it is theocentric. To love one's neighbor is to participate in the love that constitutes the divine being.
Typological and Spiritual Senses
Read in the light of Christ, verse 17's fraternal correction anticipates the formal dominical teaching on the same subject (Matthew 18:15–17), while verse 18's neighbor-love becomes the seed of which Jesus' Great Commandment is the full flower (Matthew 22:39; Mark 12:31). The passage also foreshadows the Sermon on the Mount's interiorization of the law: Jesus' prohibition of anger in the heart (Matthew 5:21–22) is the New Covenant deepening of "do not hate your brother in your heart."
Catholic tradition uniquely illuminates this passage through three converging lenses: the nature of charity, the doctrine of fraternal correction, and the continuity between the Old and New Law.
On Charity as Ordered Love: St. Thomas Aquinas, in the Summa Theologiae (II-II, qq. 23–44), identifies caritas — the theological virtue infused at Baptism — as the supernatural fulfillment of the natural inclination commanded in Leviticus 19:18. Aquinas is careful to note that the standard "as yourself" does not demand that love of neighbor equal self-love in intensity, but that it be of the same kind: ordered toward the true good of the person loved. The Catechism of the Catholic Church (§1825) directly cites verse 18 as the Old Testament foundation for Jesus' New Commandment, and teaches that Christian charity elevates neighbor-love beyond natural affinity to participation in God's own love (§1822).
On Fraternal Correction: The Church has always read Leviticus 19:17b as a foundational text for the duty of correctio fraterna. St. Augustine (Enchiridion, ch. 73) and St. Thomas (II-II, q. 33) both teach that fraternal correction is an act of charity, not judgment. The Catechism (§1829) teaches that charity "prompts us to correct those who do wrong." Vatican II's Gaudium et Spes (§24) grounds the entire social ethic in this same logic: the human person can only realize himself through sincere self-gift to others, which requires honest encounter.
On the Continuity of the Law: The Council of Trent affirmed (Session VI, Canon 19–21) that Christ did not abolish the moral law but perfected it. Leviticus 19:18 is exhibit A: it does not disappear at Sinai; it is, as St. Paul declares in Romans 13:9 and Galatians 5:14, the recapitulation of the entire law. Pope Benedict XVI, in Deus Caritas Est (§1), opens his first encyclical by meditating on love as God's very identity — a reflection that finds its Old Testament seedbed precisely here, in the divine name appended to a commandment about human love.
These verses resist every comfortable spiritualization. Verse 17 confronts the contemporary Catholic with an inconvenient truth: the quiet, private nursing of resentment toward a family member, colleague, or fellow parishioner is not a harmless interior state — it is sin, identified as such by the Torah and confirmed by Christ (Matthew 5:22). The digital age has created unprecedented infrastructure for nāṭar — stockpiling grievances in the form of screenshots, unanswered messages, and social media unfollowing. The Torah names this for what it is.
The command to rebuke is equally countercultural. In a culture that valorizes non-judgment, Leviticus 19:17 insists that silence in the face of a neighbor's wrong-doing is not neutrality but complicity. This does not license harshness; the tradition consistently pairs correction with humility and love (Galatians 6:1). But it does mean that the Catholic who watches a friend drift from the faith, a family member pursue a destructive path, or a colleague act unjustly — and says nothing out of comfort or conflict-aversion — has not loved that person.
Finally, "love your neighbor as yourself" demands concrete action: the same energy you spend seeking your own well-being must be directed outward. Who in your immediate circle have you been treating as less than a neighbor?
Commentary
Leviticus 19:17 — The Interior Prohibition and the Duty of Fraternal Correction
"You shall not hate your brother in your heart." The command is startlingly interior. Where ancient law codes typically legislated external conduct — bodily harm, property rights, cultic purity — Moses here legislates the disposition of the soul. The Hebrew śānēʾ (hate) combined with bəlibbəkā (in your heart) makes the locus of sin unmistakably clear: hatred is not merely wrong when it erupts into action; it is wrong as a settled interior attitude. The word ʾāḥ ("brother") in its immediate context refers to a fellow Israelite but already carries the warm relational weight of covenantal kinship — not mere proximity but shared membership in God's holy people.
The second clause of verse 17 is often under-read: "You shall surely rebuke your neighbor." The Hebrew infinitive absolute hôkēaḥ tôkîaḥ gives the command emphatic force — "you shall indeed rebuke him," without equivocation. This is not permission to correct; it is obligation. The word tôkîaḥ (from yākaḥ) carries the forensic sense of setting things straight, establishing what is right between persons. The verse thus contains an implicit logic: silent contempt is not a neutral alternative to hatred — it is a form of hatred. Real love requires engagement, even uncomfortable engagement.
The final clause, "and not bear sin because of him," is grammatically ambiguous in a theologically productive way. It may mean: (a) do not allow your neighbor's sin to go unchallenged and thus become complicit in it yourself, or (b) do not allow resentment of your neighbor to fester into sin of your own. Both readings are textually defensible and both carry moral weight. The RSV and most Catholic commentators (following Jerome and Aquinas) favor reading (a): the failure to correct another can constitute a sin of omission, a becoming "guilty on his account."
Leviticus 19:18 — The Prohibition of Vengeance and the Positive Law of Love
Verse 18 advances from interior hatred (v. 17a) through relational rupture to the positive ideal. "You shall not take vengeance" (lōʾ tiqqōm) forbids the act; "nor bear any grudge" (lōʾ tiṭṭōr) forbids the attitude that feeds it. The distinction is deliberate: the Torah legislates not only against the hand raised in retribution but against the slow, cold nursing of a wrong. Nāṭar (to bear a grudge) is the same root used of storing grain — one who bears a grudge has stockpiled an offense, hoarding it against a future day of reckoning. The Torah commands the emptying of that store.