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Hospital as Illustration of Loving Our Neighbors Biblically

The concept of a "hospital" as a place of healing and care for the sick, while not explicitly named in the Bible with its modern institutional meaning, finds its roots in biblical principles of loving one's neighbor, hospitality, and compassion for the afflicted. The ancient world, including Jewish society, highly valued hospitality as a chief virtue [2]. This virtue extended to strangers, the poor, and even enemies, reflecting a deep-seated ethical and religious obligation [2, 3].

The Old Testament lays a foundational understanding for such care. Jewish laws mandated compassion for strangers, often reminding the Israelites that they themselves "were strangers in the land of Egypt" (Leviticus 19:34) [2]. Provisions for the poor and the redemption of those in need further illustrate this spirit of care (Leviticus 23:14, Deuteronomy 15:7, Leviticus 25:23) [2]. Examples of hospitality abound, from Abraham entertaining angels (Genesis 18:1) to Lot's welcome of visitors (Genesis 19:1) [2, 3]. Other figures like Melchizedek, Laban, Jethro, and the Shunammite woman also exemplify this practice [3].

In the New Testament, the command to "practice hospitality" is explicit (Romans 12:13) [1]. This is not merely a suggestion but a requirement, especially for ministers (1 Timothy 3:2, Titus 1:8), and serves as a test of Christian character (1 Timothy 5:10) [3]. The Epistle to the Hebrews encourages showing hospitality to strangers, noting that "some people have shown hospitality to angels without knowing it" (Hebrews 13:2) [3]. The early Christian church, particularly in Jerusalem, was known for its brotherly love and acts of charity (Acts; Hebrews 6:10; 10:32-34; 12:12-13) [11]. John Chrysostom emphasizes that "from Love good works proceed" and that "nothing is good which is not done through love," linking love to the fulfillment of the law (Romans 13:10) [10].

The "royal law" of loving one's neighbor as oneself (James 2:8) serves as a guiding principle for all interactions, including care for the sick and vulnerable [12]. This love is not abstract but manifests in concrete actions. Jesus himself, when confronted by those who questioned his lack of miracles in his hometown, alluded to the proverb "Charity begins at home," implying that his healing power was not reserved for strangers but for all humanity (Luke 4:23) [15].

While the term "hospital" as a dedicated medical institution is a later development, the biblical narrative contains instances and concepts that prefigure such establishments. The pool of Bethesda, described in John 5:1, was a place where sick individuals gathered, hoping for healing [4]. Josephus identifies this location as a "hospital with five porticoes or cloisters" near the temple in Jerusalem, suggesting a designated area for the infirm [4]. The very names of places like "Beth-rapha" ("house of health") and "Beth-birei" ("house of my health") in Hitchcock's Bible Names indicate an ancient understanding of places associated with well-being [5, 6]. Even "Memphis" is described as an "abode of the good" [7].

The Christian tradition has historically understood the care for the sick as an integral part of its mission, stemming from these biblical mandates. The church is often described as a place where God dwells and where healing and regeneration occur [8]. Matthew Henry, commenting on Isaiah, speaks of the church's "happy and glorious state" where it moves from being despised to being honored, a transformation that includes peace and care for its members [9]. The call to "pray for the peace of Jerusalem" (Psalm 122:6) extends to desiring the welfare of the community, which inherently includes the health and well-being of its members [13]. John Gill notes that God's "lovingkindness" is something to be hoped for and esteemed, suggesting a divine disposition towards care and restoration that believers are called to emulate [14].

The establishment of hospitals throughout history by Christian communities can be seen as a direct outgrowth of these biblical principles. They embody the practical application of loving one's neighbor, extending hospitality to those in need, and demonstrating compassion for the suffering, regardless of their background or status. These institutions provide a structured way to fulfill the command to care for the sick, mirroring the divine concern for humanity's well-being.

Sources

  1. Romans “Romans 12:13 (BSB) — Share with the saints who are in need. Practice hospitality.”
  2. Smith's Bible Dictionary “Smith's Bible Dictionary: Hospitality — Hospitality was regarded by most nations of the ancient world as one of the chief virtues. The Jewish laws respecting strangers (Leviticus 19:33,34) and the poor, (Leviticus 23:14) seq. Deuteronomy 15:7 And concerning redemption (Leviticus 25:23) seq., etc. are framed in accordance with the spirit of hospitality. In the law compassion to strangers is constantly enforced by the words "for ye were strangers in the land of Egypt." (Leviticus 19:34) And before the law, Abraham's entertainment of the angels, (Genesis 18:1) seq., and Lot's, (Genesis 19:1) are ”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Hospitality — Commanded -- Ro 12:13; 1Pe 4:9. Required in ministers -- 1Ti 3:2; Tit 1:8. A test of Christian character -- 1Ti 5:10. Specially to be shown to Strangers. -- Heb 13:2. The poor. -- Isa 58:7; Lu 14:13. Enemies. -- 2Ki 6:22,23; Ro 12:20. Encouragement to -- Lu 14:14; Heb 13:2. Exemplified Melchizedek. -- Ge 14:18. Abraham. -- Ge 18:3-8. Lot. -- Ge 19:2,3. Laban. -- Ge 24:31. Jethro. -- Ex 2:20. Manoah. -- Jdj 13:15. Samuel. -- 1Sa 9:22. David. -- 2Sa 6:19. Barzillai. -- 2Sa 19:32. Shunammite. -- 2Ki 4:8. Nehemiah. -- Ne 5:17. Job. -- Job 31:17,32. Zacchaeu”
  4. Project Gutenberg “Flavius Josephus, The Wars of the Jews, CHAPTER 22, section 8: at Rome.--Ibid.] 23 (return) [ I take this Bezetha to be that small hill adjoining to the north side of the temple, whereon was the hospital with five porticoes or cloisters, and beneath which was the sheep pool of Bethesda; into which an angel or messenger, at a certain season, descended, and where he or they who were the "first put into the pool" were cured, John 5:1 etc. This situation of Bezetha, in Josephus, on the north side of the temple, and not far off the tower Antonia, exactly agrees to the place of the same pool at this”
  5. Hitchcock's Bible Names “Hitchcock's Bible Names: Beth-rapha — house of health”
  6. Hitchcock's Bible Names “Hitchcock's Bible Names: Beth-birei — the house of my Creator, the house of my health”
  7. Hitchcock's Bible Names “Hitchcock's Bible Names: Memphis — abode of the good”
  8. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 10.18: first commit our safety to his protection. He calls God the maker and fashioner of Jerusalem, because there he had his dwelling, and wished that men should call upon him. ( 1 Kings 9:3 .) As Jerusalem was a lively image of the Church, this title belongs also to us, for in a peculiar manner God is called the Builder of the Church. ( Psalm 132:13, 14 .) Though this may relate to the creation of the whole world, yet the second creation, by which he raises up from death, ( Ephesians 2:1 ,) regenerates, and sanctifies us, ( Psalms 110:3 ,) is pec”
  9. Isaiah (Nonconformist/Puritan) “Matthew Henry on Isaiah 60:15: The happy and glorious state of the church is here further foretold, referring principally and ultimately to the Christian church and the spiritual peace of that, but under the type of that little gleam of outward peace which the Jews sometimes enjoyed after their return out of captivity. This is here spoken of, I. As compared with what it had been. This made her peace and honour the more pleasant, that her condition had been much otherwise. 1. She had been despised, but now she should be honoured, Isa 60:15, Isa 60:16. Jerusalem had been forsaken and hated, aban”
  10. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: consider one another to provoke unto love.” What is, “let us consider one another”? For instance if any be virtuous, let us imitate him, let us look on him so as to love and to be loved. For from Love good works proceed. For the assembling is a great good: since it makes love more warm; and out of love all good things arise. For nothing is good which is not done through love. [4.] This then let us “confirm” 3159 3159 See 2 Cor. ii. 8 towards each other. “For love is the fulfilling of the law.” ( Rom. xiii. 10 .) We have no need of labors or of sweat”
  11. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13 (introduction): EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25) brotherly love--a distinct special manifestation of "charity" or "love" (Pe2 1:7). The Church of Jerusalem, to which in part this Epistle was addressed, was distinguished by this grace, we know from Acts (compare Heb 6:10; Heb 10:32-34; Heb 12:12-13). continue--Charity will itself continue. See that it continue with you.”
  12. James (Nonconformist/Puritan) “Matthew Henry on James 2:8: The apostle, having condemned the sin of those who had an undue respect of persons, and having urged what was sufficient to convict them of the greatness of this evil, now proceeds to show how the matter may be mended; it is the work of a gospel ministry, not only to reprove and warn, but to teach and direct. Col 1:28, Warning every man, and teaching every man. And here, I. We have the law that is to guide us in all our regards to men set down in general. If you fulfil the royal law, according to the scripture, Thou shalt love thy neighbour as thyself, you do well, ”
  13. Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 122:6: Here, I. David calls upon others to which well to Jerusalem, Psa 122:6, Psa 122:7. Pray for the peace of Jerusalem, for the welfare of it, for all good to it, particularly for the uniting of the inhabitants among themselves and their preservation from the incursions of enemies. This we may truly desire, that in the peace thereof we may have peace; and this we must earnestly pray for, for it is the gift of God, and for it he will be enquired of. Those that can do nothing else for the peace of Jerusalem can pray for it, which is something more than showing their go”
  14. Psalms (Baptist/Reformed) “John Gill on Psalms 48:7: We have thought of thy lovingkindness, O God,.... Jarchi interprets it, "we have waited for thy lovingkindness"; to see thy salvation; and some, as Ben Melech observes, explain it of hope and expectation; as if the sense was, "we have hoped for thy lovingkindness"; so the Syriac version renders it, and the word used has the signification of tarrying, Sa1 14:9. God has his set time to favour his Zion, and till that time comes it is right in them to be hoping, expecting, and waiting for it. The Chaldee paraphrase is, "we have esteemed thy goodness"; it being very excell”
  15. Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 4:23: this proverb--like our "Charity begins at home." whatsoever, &c.--"Strange rumors have reached our ears of Thy doings at Capernaum; but if such power resides in Thee to cure the ills of humanity, why has none of it yet come nearer home, and why is all this alleged power reserved for strangers?" His choice of Capernaum as a place of residence since entering on public life was, it seems, already well known at Nazareth; and when He did come thither, to give no displays of His power when distant places were ringing with His fame, wounded their pride. He ha”
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