Summary of Six Commandments on Loving Neighbor
The command to love one's neighbor is a central theme in biblical teachings, rooted in passages such as Leviticus 19:18, Romans 13:9, and Mark 12:31 [1, 2]. This commandment is part of a broader set of instructions that guide human relationships and is closely tied to the second table of the Ten Commandments.
Biblical Foundation
The biblical basis for loving one's neighbor is found in several key passages. In Leviticus 19:18, the Israelites are commanded to "love your neighbor as yourself." This directive is reiterated in the New Testament, where Jesus teaches that loving one's neighbor is the second greatest commandment, after loving God (Mark 12:31) [2]. The Apostle Paul further emphasizes this in Romans 13:9, where he lists several commandments from the second table of the Ten Commandments and concludes that they are all summed up in the saying, "You shall love your neighbor as yourself" [1].
Interpretation Across Traditions
The interpretation of what it means to love one's neighbor varies across different Christian and Jewish traditions.
Christian Interpretations
In Christian theology, the command to love one's neighbor is often seen as a fulfillment of the law. John Calvin interprets the fifth commandment (honoring parents) as part of the second table, emphasizing the importance of relationships within the community [5]. Similarly, Matthew Henry views the last six commandments as constituting a comment on the second great commandment, "Thou shalt love thy neighbour as thyself" [6].
The Patristic tradition, as represented by Augustine, understands the command to love one's neighbor as part of a broader injunction to love God and oneself. Augustine argues that the command to love one's neighbor is inherently linked to loving oneself and God, as it reflects a natural law that is common to all beings [4].
In Lutheran theology, as expressed in Luther's Small Catechism, the command to love one's neighbor is seen as encompassing all the commandments, emphasizing its comprehensive nature [7].
Jewish Interpretations
In Jewish tradition, the command to love one's neighbor is also a significant theme. Maimonides, in his Mishneh Torah, interprets this command as requiring each individual to love every other Jew as themselves, based on the shared divine essence [8].
The interpretation of this command varies within Jewish thought. Abraham Ibn Ezra views the commandments related to loving one's neighbor as rational laws implanted in the heart, emphasizing their universal and intrinsic value [9]. In contrast, Ramban (Nachmanides) suggests that the command to love one's neighbor as oneself is an expression of an ideal that may be difficult to fully achieve, highlighting the complexities of human relationships and the challenges of fulfilling this command [10].
Common Themes and Differences
Despite the variations in interpretation, a common theme across traditions is the importance of treating others with love and respect. The command to love one's neighbor is seen as fundamental to ethical living and community cohesion.
However, differences arise in how this command is understood and applied. For instance, the scope of "neighbor" can vary, with some interpretations focusing on the immediate community or religious group, while others extend it more universally.
The mode of loving one's neighbor is also subject to different understandings. Some traditions emphasize the importance of actions and deeds, while others focus on the attitude or disposition towards others.
Conclusion
The command to love one's neighbor is a foundational element in both Christian and Jewish ethical teachings. While interpretations vary across traditions, the underlying principle of treating others with love and respect remains a common thread. Understanding the diverse perspectives on this command enriches our appreciation of its significance in religious thought and practice. The commandments related to loving one's neighbor continue to be a vital part of religious instruction, guiding individuals in their relationships with others and fostering a sense of community and mutual respect [1, 2, 3, 4, 5, 6].
Sources
- Romans “For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other commandments there are, are all summed up in this saying, namely, “You shall love your neighbor as yourself.” -- Romans 13:9”
- Mark “The second is like this, ‘You shall love your neighbor as yourself.’There is no other commandment greater than these.” -- Mark 12:31”
- Romans (Baptist/Reformed) “John Gill on Romans 13:9: For this, thou shalt not commit adultery,.... The apostle here reckons up the several laws of the second table, with this view, that it might appear that so far as a man loves his neighbour, whether more near or distantly related, he fulfils the law, or acts according to it. He omits the first of these, the fifth commandment, either because he had urged this before, so far as it may be thought to regard magistrates; or because, according to the division of the Jews, who reckon five commands to each table, this belonged to the first: and he puts the seventh before the ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 26.--THE COMMAND TO LOVE GOD AND OUR NEIGHBOR INCLUDES A COMMAND TO LOVE OURSELVES.: 27. Seeing, then, that there is no need of a command that every man should love himself and his own body,--seeing, that is, that we love ourselves, and what is beneath us but connected with us, through a law of nature which has never been violated, and which is common to us with the beasts (for even the beasts love themselves and their own bodies),--it only remained necessary to lay injunctions upon us in regard to God above us, and our neighbor ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: to Judaism. Objection. 34. Ground of this institution. There is no kind of superstitious necessity. The sum of the Commandment. 35. The Fifth Commandment (the first of the Second Table), expounded. Its end and substance. How far honour due to parents. To whom the term father applies. 36. It makes no difference whether those to whom this honour is required are worthy 316 or unworthy. The honour is claimed especially for parents. It consists of three parts. 1. Reverence. 37. Honour due to parents continued. 2. Obedience. 3. Gratitude”
- Exodus (Nonconformist/Puritan) “Matthew Henry on Exodus 20:12: We have here the laws of the second table, as they are commonly called, the last six of the ten commandments, comprehending our duty to ourselves and to one another, and constituting a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion. Godliness and honesty must go together. I. The fifth commandment concerns the duties we owe to our relations; those of children to their parents are alone”
- Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), Thou: Thou shalt love thy neighbor as thyself. Herein are comprehended all the commandments. Rom. 13:8ff And persevere in prayer for all men. 1 Tim. 2:1-2.”
- Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Human Dispositions 6:3: Each man is commanded to love each and every one of Israel as himself 1 In his commentary on the Torah, the Ramban questions how one can possibly have the same degree of love for another person as one has for himself. However, since all Jews share the same Godly essence, when one relates to that essence, there is really no difference between loving another person and oneself ( Tanya , ibid. ). as [Leviticus 19:18] states: "Love your neighbor as yourself." Therefore, 2 The question often raised in connection with this mitzvah ”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Leviticus 19:17: THOU SHALT NOT HATE THY BROTHER IN THY HEART. This is the reverse of but thou shalt love thy neighbor (v. 18). Now all of these commandments are implanted in the heart. 61 They are rational laws. See I.E. on Ex. 20:1 (Vol. 1, pp. 407,408); Yesod Mora , Chapter 5. Israel will dwell in the land when they observe them, for the second temple was destroyed because of hatred of one’s neighbor for no reason. 62 Yoma 10:9.”
- Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Leviticus 19:18: AND THOU SHALT LOVE THY NEIGHBOR AS THYSELF. This is an expression by way of overstatement, for a human heart is not able to accept a command to love one’s neighbor as oneself. Moreover, Rabbi Akiba has already come and taught, 86 Baba Metzia 62 a. This teaching applies to a case where “two people are together on a journey and one has a pitcher of water; if they both drink from it they will die, because there is not enough for both, but if only one will drink he will survive. Ben Petura taught that it is better that both should drink and die, rather tha”