What is 'love your neighbor' in the Bible?
BREAKDOWN
The command to 'love your neighbor' is a cornerstone of biblical ethics, deeply rooted in both the Old and New Testaments. Its foundational expression is found in Leviticus 19:18, which states, "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." This Old Testament injunction, given within the context of the Mosaic Law, established a standard for interpersonal relationships within the Israelite community, emphasizing impartiality, compassion, and the absence of malice. The Hebrew word for 'love,' ""אהבה"" (ahavah), signifies a deep affection, commitment, and often active benevolence, while 'neighbor,' ""רֵעַ"" (rea), originally referred to a fellow Israelite, but its scope was understood to extend to others residing among them (e.g., the stranger, the sojourner), as seen in other commands to love the alien (Deuteronomy 10:19). Jesus Christ elevated and expanded this commandment, identifying it as the second greatest commandment, directly following the love for God. In Matthew 22:37-39, when asked about the greatest commandment, Jesus declared, "'You shall love the Lord your God with all your heart, with all your soul, and with all your mind.' This is the first and great commandment. A second likewise is this: 'You shall love your neighbor as yourself.'" He further exemplified and redefined 'neighbor' through parables like the Good Samaritan (Luke 10:29-37), demonstrating that neighborly love transcends ethnic, religious, or social boundaries and extends to anyone in need, even one's enemies. The Greek word for 'love' used here, ""ἀγάπη"" (agape), denotes a selfless, sacrificial, and unconditional love that prioritizes the welfare of others, often distinct from mere affection (philia) or erotic love (eros). The Apostle Paul reiterates this theme in Romans 13:8-10, asserting that "love is the fulfillment of the law," because commands like "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not covet," and any other commandment, "are summed up in this saying, namely, 'You shall love your neighbor as yourself.'" Thus, 'love your neighbor' in the Bible encapsulates an active, compassionate, and universal regard for the well-being of all humanity, mirroring God's own character.
KEY TERMS
Mosaic Law
The body of laws given by God to Moses, recorded primarily in the first five books of the Old Testament, forming the covenant between God and Israel.
אהבה (ahavah)
The Hebrew word for 'love,' signifying deep affection, commitment, and active benevolence.
רֵעַ (rea)
The Hebrew word for 'neighbor,' referring to a friend, companion, or fellow member of the community, whose scope was expanded to include resident aliens.
Good Samaritan
A parable told by Jesus in Luke 10:29-37, illustrating that a 'neighbor' is anyone in need, regardless of social or ethnic identity, and that true neighborly love involves active compassion.
ἀγάπη (agape)
The Greek word for a selfless, sacrificial, and unconditional love, characteristic of God and commanded of believers, prioritizing the welfare of others.
SCRIPTURE REFERENCES
Leviticus 19:18
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.
Deuteronomy 10:19
Therefore love the foreigner; for you were foreigners in the land of Egypt.
Matthew 22:37-39
Jesus said to him, "'You shall love the Lord your God with all your heart, with all your soul, and with all your mind.' This is the first and great commandment. A second likewise is this: 'You shall love your neighbor as yourself.'
Luke 10:29-37
But he, desiring to justify himself, asked Jesus, "Who is my neighbor?" Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. In the same way a Levite also, when he came to the place and saw him, passed by on the other side. But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion, came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' Which of these three, do you think, proved to be a neighbor to him who fell among the robbers?" He said, "He who showed mercy on him." Then Jesus said to him, "Go and do likewise."
Romans 13:8-10
Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not covet," and whatever other commandment there is, are all summed up in this saying, namely, "You shall love your neighbor as yourself." Love doesn't harm a neighbor. Love therefore is the fulfillment of the law.
ORIGINAL LANGUAGE ANALYSIS
אהבה
love
DefinitionAffection, love, fondness, beloved.
רֵעַ
neighbor
DefinitionFriend, companion, fellow, neighbor.
ἀγάπη
love
DefinitionLove (especially brotherly love, charity, benevolence).
HISTORICAL CONTEXT
The command to love one's neighbor emerges from the ancient Near Eastern context of covenantal law and social responsibility. In early Israel, societal cohesion was paramount, and the Torah's laws aimed to establish a just and compassionate society distinct from surrounding cultures. While Hammurabi's Code and other legal texts of the era stipulated rules for social interaction, the Israelite law uniquely grounds these ethical demands in the character of Yahweh and the imperative to mimic divine holiness (Leviticus 19:2). The expansion of 'neighbor' beyond kin to include the resident alien was revolutionary, reflecting Israel's own history as sojourners in Egypt. By the time of Jesus, Judea was under Roman occupation, and various Jewish sects (Pharisees, Sadducees, Essenes) debated the interpretation and application of the Torah. Jesus' teachings often challenged narrow interpretations, particularly the tendency to restrict 'neighbor' to fellow Jews or those deemed worthy, pushing for a radical, inclusive application that extended to those typically ostracized or considered enemies, thereby reshaping the cultural understanding of moral obligation in the Greco-Roman world.
THEOLOGICAL INSIGHT
The theological profundity of 'love your neighbor as yourself' lies in its revelation of God's character and its establishment of a comprehensive ethical framework. It mandates an empathy that places the well-being of others on par with one's own, reflecting the imago Dei within humanity. Jesus' teachings transform this command from a mere legal obligation to a radical act of grace and compassion, demonstrating that true faith is inseparable from active love towards all people, regardless of their background or perceived worth. This command encapsulates the essence of the Mosaic Law and the prophetic tradition's call for justice and righteousness, culminating in Christ as the ultimate example and enabler of such selfless love, thereby forming the bedrock of Christian ethics and social responsibility.
COMMENTARY SYNTHESIS
Rashi (Jewish)
On Leviticus 19:18, Rashi emphasizes that 'love your neighbor as yourself' is a great principle of the Torah, interpreting it as meaning 'what is hateful to you, do not do to your fellow man.' He connects it to the idea of judging others favorably and avoiding jealousy.
Maimonides (Rambam) (Jewish)
In his Mishneh Torah, Maimonides expounds upon this commandment, noting that it means one should desire for their neighbor all the good things they desire for themselves. He links it to specific acts of kindness, visiting the sick, comforting mourners, and assisting in joyous occasions.
John Calvin (Christian)
Calvin, in his Institutes of the Christian Religion, views 'love your neighbor' as the essence of the Second Table of the Law, stating that it summarizes all duties towards fellow humans. He highlights that true love extends to all mankind, even those who wrong us, and springs from a transformed heart, not merely external obedience.
Matthew Henry (Christian)
Henry's commentary on Leviticus 19:18 stresses that this command prohibits all malice, revenge, and ill-will, requiring instead a sincere affection and active benevolence towards all. He notes that Christ made this the 'sum and substance' of our duty to others, and that it implies a self-love that is rightly ordered and not selfish.
Augustine of Hippo (Christian)
Augustine, in 'On Christian Doctrine,' argues that all scripture ultimately points to the love of God and neighbor. He contends that understanding and interpreting the Bible should always lead to increased love, and that if an interpretation does not foster love, it is likely erroneous.